THE GETTY CENTER LIBRARY 


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MARTIN HURLIMANN 


INDIA - 


THE LANDSCAPE, THE MONUMENTS 
AND THE PEOPLE 


B. WESTERMANN Co, INC. NEW YORK 


PRINTED IN GERMANY 


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ALL RIGHTS RESERVED BY ERNST WASML 


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INTRODUCTION 


India, with her 500 million inhabitants and her area of over 1,850,000 
square miles, is to be considered, not as a country, but as a continent. If 
we eliminate Ceylon, and follow the natural boundary that separates 
Hindustan from Burma, Tibet and Afghanistan, we are in the presence 
of scenery of an imposing uniformity. No individual state or special civilis- 
ation there has been able permanently to detach itself; everything has 
always pointed to something in common, to that which we vaguely con- 
ceive as Indian. A closer inspection shows the uniformity to be split up 
into a diversity unknown in any other continent; a diversity that some- 
times rises into sharp contrasts. 

India is inhabited by three of the principal race-groups of the earth, which 
have mingled in various grades. We have the dark Dravidian type in the 
south, with a touch of the negroid in some of the forest tribes; yellow 
Mongols, and fair Indo-Europeans. The origin of the first inhabitants and 
of the great migrations that led to present conditions still opens a wide 
field to scientific research. 

Together with the differences of race there is an extraordinary diversity 
of culture and social life in India. Men bristle with jewels: men starve to 
death. Half-savages dwell next door to the wisest learned men on earth. 
An open-handedness which appears to us exaggerated, does not exclude 
a cruelty of which no European would be capable. Religion is lost in a 
maze of sects and extraordinary customs and, contrary to its ideals, gives 
birth to all sorts of chicanery, friction and violent struggles. 

It is of course quite possible that this diversity is part and parcel of what 
might be called the Indian character. For Indiaisimmoderate beyond mea- 


sure. The attitude towards the world, which, at bottom, is common to the 


whole continent, transforms the land of Hinduism into a world of its own, 
whose tragedy and whose happiness are that it is an eternal contradiction, 
an unity always sought and never found, bristling with problems, full of 


fabulous dreams and strange things, penetrated with mysticism. 


India comprises one of the most ancient continents of the earth. Its con- 
figuration has naturally altered since the oldest phases of the earth’s his- 
tory; to-day it resembles a giant triangle bordered on the north by moun- 
tain ranges, and projecting towards the south into the Indian Ocean, 


between the Arabian Sea and the Bay of Bengal. 


The Deccan, the oldest part of India, forms in its entirety a broad plateau 
dominating, above all, the south. Towards the Arabian Sea the country 
slopes fairly steeply to the so-called Western Ghats. 'They are covered 
with luxuriant tropical forests and inhabited by primitive tribes. Wild 
animals abound. Towards the east, however, the country slowly drops, 
and conveys the great rivers of Southern India from their sources near the 
Arabian Sea almost over the whole peninsula right to the Bay of Bengal. — 
On the Malabar Coast in the south-west, no doubt the happiest plot of 
eround in India, there is never any lack of water. Its inhabitants, in whose 
lives the century-old European colonies and missions are harmoniously 
blended, live tranquilly in the shade of the coco-nut palms. 

On the east coast the supply of water is a question of greater importance, 
and on the Deccan plateau the problem is hardly capable of solution. In 
the flat dry regions the remains of the primary rocks often project in the 
shape of rocky bluffs or boulder districts, e. g.in Trichinopoly (p. 24), 
Bundelkand, etc. In Mavalipuram (pp. 38—42), south of Madras, several 
temples and caves have been hewn out of these rocks, containing the oldest 
remaining monuments of Dravidian art which, at the same time, exhibit 
the highest degree of inner power. 

Near Hyderabad-Golconda the old crystalline bedrock forms a maze of 
boldly projected blocks (p. 77). Further north, in the Aravalli range of 


Vi 


Rajputana, in Mount Abu (p. 252), in Udaipur (p. 241) the folded rock of 
one of the oldest mountain chains in India has survived in elongated ridges. 
This region, Jodhpur, Ajmer, Alvar, Jaipur, supplied the celebrated white 
marble of the Taj Mahal, the Pearl Mosque, and other princely palatial 
buildings. 

Somewhat later than the bedrock of the Deccan, but still dating from 
hoary antiquity, the horizontal layers of the Purana strata were formed 
which, for instance, have survived in Gwalior (pp. 178-181) and Sanchi 
as escarpments. Their red and yellow san dstone forms an important build- 
ing material; the majority of the Moghul monuments are made of it. 

In the middle age of the earth, towards the close of the cretaceous periods, 
the north and north-west of the peninsula were convulsed by stupendous 
volcanic outbursts which covered the surface with enormous masses of 
basalt (Deccan Trap). ‘The cliff-like tabular heights which remain are 
especially characteristic of the region to the east of Bombay (pp. 90, 104). 
Sometimes a single hill has survived, as in Palitana in the Kathiawar penin- 
sula (pp. 254—255). The caves of Ellora, those gigantic stone hewings, 
owe their excellent state of preservation to the power of resistance of the 
basalt. 


The highest mountains in the world, the Himalayas, arose only in more 
recent periods of the earth’s history, at the middle and end of the tertiary 
period, from the sea which bordered the primordial parts of India in the 
north. The lowest chain of the foot-hills, the Siwalik Mounts, 1s one of 
the youngest mountains known. 

On the slopes of the Himalaya, which enclose India like a rampart and 
put an end to the tropical luxuriance of Indian nature and culture, are 
to be found numerous mountain health resorts, mostly of later date, the 
finest of which is Darjeeling. When the summer heat in the lowlands is 
too strong the Government of the Presidency of Bombay transters its seat 
from Calcutta to Darjeeling, whilst the Viceroy, with the Government 


of British India, removes from the new capital of Delhi to Simla. 


VII 


Of the Himalayan countries only the naturally beautiful region of Kash- 
mir in the west has always been accessible to foreign influences and in- 
vasions. In its early Hindu monuments Greek influence is plainly visible; 
it was subsequently inundated by Islam, and served the Moghuls as a 
summer resort. In spite of the fact that the majority of the inhabitants are 
Muhammedan, Kashmir is ruled by a Hindu Maharajah, a state of things 
which is more often the reverse in those Indian states tributary to the 
British Empire, as, for instance, in Hyderabad-Deccan, the largest of the 
Indian principalities. | 
In the independent kingdom of Nepal, which lies along the highest ranges 
between Darjeeling and Simla, Chinese civilisation is mingled with Indian, 
and Buddhism has been able to maintain itself in a form similar to Lama- 
ism, by the side of the advancing Hinduism. Still more hermetically closed 
to the outer world than the country of the Gurkas is the mysterious land 
of Tibet with its hierarchy of Lamas: in Darjeeling the acquaintance of 
the precursors of this peculiar form of civilisation can be made. 

The rim of mountains continues towards the east and separates Hindu- 
stan from the Indo-Chinese countries by the almost impassible Assam- 
Burman frontier hills, covered with tropical forests and inhabited by pri- 
mitive tribes. | ? 
The only gate to India by land is in the north-west, although here too, 
mountain solitudes prolong natural boundaries. Time and again powerful 
northern tribes have penetrated here, whose assaults and longing for the 
fertile lowlands usually broke down Indian resistance. The most formid- 
able enemy in the path of the conqueror was the hot climate of the 
country; the glowing summer led to enervation and mutiny. 

The most celebrated of these invasions was that of Alexander the Great; 
the cultural effects of this bold enterprise on India have been in recent — 
times the object of particularly careful investigation. A flourishing Helle- 
nic-Indian mixed civilisation spread in the north-west in the centuries 
about B.C.; in Gandhara art Buddhist sculptures were created in Greek 


style. The recently excavated town of Taxila (in reality there were three 


VU 


towns in succession, pp. 27 1—272) was for centuries the seat of prosperous 
trade and active mental life, the point where central and eastern Asia met 
western Asia and Europe. In addition to the somewhat superficial Greek 
influences, various west Asian influences, which are especially perceptible 
in artistic forms (e. g. in the celebrated lion capitals of the Ashoka column, 
p. 161), have always found their way to India. Still more lasting in their 
cultural, economic and political effects than Alexander’s campaign were 
the Muhammedan invasions of later centuries. 

The entrance gate of India still plays an important part to-day, seeing 
that it was in the last hundred years the scene of fierce struggles. A special 
frontier province emphasises the military character of the region, and the 
Khyber Pass (pp. 281—284), the path of the big caravans to and from 
Afghanistan, is the most strongly guarded point of the Indian Empire. 


The great plains of the big Indian rivers, the Indus, Ganges and Brahma- 
putra are the most important regions for the daily life of India.'The waters 
of these rivers, which have their source in the Himalayas, filled with their 
detritus the mighty lowlands between the mountains. ‘The Indus flows 
into the Arabian Sea; its two sister rivers flow together into the Bay of 
Bengal. It was, above all, the plains of the Ganges, from Agra to Luck- 
now, Allahabad, Benares, Patna and Calcutta, that witnessed the highest 
expression of Indian civilisation; here alone about 150 million Indians 
are crowded together, and it is here that we find the most sacred spots of 
the country. 

Together with some districts in the south (Malabar) and the irrigation 
basins in the Punjab, the plain of the Ganges is the most densely populated 
portion of India. But whilst in the humid south a comparatively happy 
existence is possible, the masses congregate in Northern India in holdings 
insufficient for keeping house and home together. Underfed and irreso- 
lute, with the fear of famine always over their heads, these people merely 
live from hand to mouth. Between the localities of now partly extinguished 


princely splendour and the variegated places of pilgrimage, the innumer- 


IX 


able poor villages of India (90 per cent of the Indians live in villages) 
are crowded together, an eternal and depressing problem. Apathetic aban- 
donment to fate, to the service of the gods, to the inexorable laws of the 
caste into which a man happens to be born, prevents his own recognition 
of the tragic side of sucha life. Projected to the modern world, this tragedy 
becomes a burning question, and forms the starting-point of the noblest 


reformation measures of India’s leaders. 


The rhythm of life in Indiais regulated by the water question. The greater 
part of the country is dry for more than half of the year. When the heat 
of spring or summer begins to get intolerable and the supply of water 
scarcer and scarcer; when the earth splits and threatens to turn into a 
desert, India patiently awaits the great event of the monsoon with its abun- 
dance of cooling rains. Ina few days the grey spots are covered with green, 
the paddy fields are under water, and Man thanks the gods for their gifts. 
This alternation of dry and rainy periods colours the cultural picture of 
the surface. Artificial lakes and tanks abound everywhere. It was one of 
the tasks of the Semindar, or landowner, to ensure a safe existence to his 
districts, and consequently to his farmers, by keeping his water reservoirs 
in good condition. A river is sacred water. The great pilgrimages take 
place on certain days at certain parts of the river. Hundreds of thousands, 
sometimes even millions, of human beings meet there from all parts of 
India. The daily ablutions in river or tank, especially early in the morn- 
ing, are for the Hindu as necessary for the soul as they are for the body. 
Since the time of the Vedas a Brahmin desires for his village a temple to 
pray in, a river or tank to bathe in, and only in the third place houses to 
dwell in. In the south every temple has its own tank. A corpse will be 
brought as soon as possible after death to a funeral pyre on the river; 
the next-of-kin sets it alight as a symbol that even the dearest on earth 
are nought but ashes: the ashes themselves are carried away by the sacred 
waters. 


The chief religion of India is Hinduism, which is professed by about 220 


million believers. Religion with them is more than mere faith; it is the 
predominating factor of life, stronger than political, economic and other 
necessities. No people on earth devotes itself with more fervour and more 
ardour to the eternal problems of religion than do the Indians. The Hindu, 
it is true, may haggle over farthings, may speculate more insanely with 
his fortune, spend his money with less scruple, display more or less pride 
of purse, pursue the pleasures of this world with more subtlety than any- 
one else. But perhaps he does so because he has no standard or aim for 
the volatile world of appearances. 

The natural ideal of India is not the hero who bore mankind with him 
and made it happy, but the Sadhu (Mubammedan fakir), the man who 
gives up his civil life and turns his back on his career as business man, 
savant or politician, as well as on all family ties, in order to wander as a 
beggar through the country, and to give himself up to meditation in solit- 
ary places. 

Shiva, the god, is himself the archetype of the Sadhu. Almost in a state 
of nudity, he wandered through the land, his body strewn with ashes, his 
hair unkempt, castigating himself, and often begging in vain for food. 
Sakyamuni became Buddha the Redeemer, as a Sadhu, and Ashoka was 
the greatest of Indian emperors because he bowed himself down in the 
dust, quitting all his splendour and devoting himself to fervid meditation. 
Even in the present times, only that leader can find real acclamation 
among the people, who has humbled himself in the dust, and by volunt- 
ary privation, has set a shining example to all. 

A deed is valid only if it is a religious one. But Buddha and Ashoka al- 
ready abandoned the fundamentals of Buddhism by announcing a gospel 
of community. The true Sadhu does not live and work for others; he 
wanders merely as a shadow through the realm of errors. 

A genuine Sadhu flees publicity, and confines his advice to a few philo- 
sophical commonplaces and prescriptions for meditation. His doctrine 
does not matter; the aim of all his endeavour is to find his pure ego. 


Foreigners usually see only a religious clown who dresses up as for a fair, 


XI 


and complacently exhibits his grotesque body to the crowd at popular 
places of pilgrimage. Earnestness and ridicule, piety and the desire to 
impose are close and frequently inseparable companions. Often the char- 
latan cannot be distinguished from the saint; everywhere the great vanity 
of the Indian mingles with his genuine renunciation of the world. And 
thus we have, in human matters as in art, the sublime by the side of the 
vulgar, monuments full of loftiness and greatness next door to blatant 
gimcrackery. 

The Sadhu takes his stand above the diversity of races, languages and 
customs. He is to be seen at the ghat (river stairway), near the temple, 
in the crowded lanes, in the solitudes of the forest—everywhere. From 
Benares to Ramaswaran on Adam’s Bridge, from the sacred Godaveri in 
Nasik to the shrine of Jagannath in Puri, at the religious festivals in 
Allahabad, Hardwar, Conjeeveram, Chidambaram, and whatever these 
sacred places may be called, the Sadhu ideal grips the masses who, insati- 
ably driven forwards, looking neither to the right nor left, feverishly 


aspire towards their salvation. 


Common to Hinduism is the doctrine of Karma, the continuity of all 
action; closely connected with it is the belief in the transmigration of souls. 
The fatalism of India maintains that the deed and the liberty thereby 
gained take effect only beyond the dark portals that close in our life, and 
then only as a link in along chain. Animals are sacred. The monkey that so 
often destroys the crops and isa pest to the country, must be spared: above 
all, the slaugther of a cow would be a sacrilege. The religious imaginings 
of the Hindu do not grow out of the necessities of life, but are often in 
direct contrast thereto. | 
The Hindu, otherwise so open-minded in spiritual things, is most implac- 
able in his attitude towards social life. | 

The caste system still permeates the life of the majority of Indians with 
unyielding consistency. Thousands of different castes which, especially 


the highest caste of the Brahmins, are split up into innumerable septs, 


XII 


form closed circles that are strictly segregated from one another. ‘The 
contact of the lowest castes, and particularly of the “untouchables”, the 
Parias, pollutes most of their higher-born fellow men, and they are there- 
fore avoided like the plague. No wonder that these numerous members of 
the lowest strata rescue themselves from their legal nullity by flight into 


the arms of Islam or Christianity. 


The predominence of the Brahmins, especially in the almost exclusively 
Hindu south, is, like the whole caste system, not based on economic dif- 
ferences, but on purely religious superiority, for which birth alone sets 
the standard. Precisely for this reason, the white Brahmin cord, whose 
bearer is not only a priest, but also exercises a variety of professions—in 


recent times frequently as officials—possesses an unshakable authority. 


Hinduism is not one single religion; it comprises a tropical luxuriance, 
in the widest sense of the word, of religious conceptions, from primitive 
animism and belief in spirits to the most highly developed philosophical 
system; from zealous theism which is only one step from Christianity, to 
the most flourishing polytheism and pure atheism. 

Although but few animists were revealed by the census, and those mostly 
the primitive forest tribes, the cult of personified natural phenomena still 
playsan important part. The adoration of the serpent, for instance, whose 
poison proves mortal to so many Indians, is widespread and often docu- 
mented in the plastic arts (p. 68). But whereas in a country like Burma 
the cult of nature is carried out as a kind of necessity by the side of the 
predominating Buddhistic religion and without any inner connection with 
it, Hinduism overflows its boundaries; hence the presence of those numer- 
ous contradictions which appear so incomprehensible to those standing 
outside of it. Thus the cruel goddess Kali, or Durga, often represented as 
a frightful gargoyle, whose caprices can only be appeased by the bloody 
sacrifice of animals, is actually the representative of a profound mother- 


worship. 


XII 


The greatest gods of modern India and the heirs of the old Veda gods are 
Vishnu and Shiva. 


Vishnu (p. 1) is the penetrator or preserver, whose powerful arm grasps 
the whole universe. His worship is spread particularly in the serious and 
manly-reticent north and makes the nearest approach to the religions 
of the Occident. The heroes of the two great epics of Mahabharata and 
Ramayana, Krishna, the divine cowherd, and Rama, the husband of the 
beautiful Sita, are counted as incarnations of Vishnu. Pictorial repres- 
entations of Krishna playing the flute are to be met with everywhere. 
The god’s adventures with women are represented by preference; they 
seem to emerge in a wallow of sexuality. On the other hand, Krishna is 
the herold of the sublime wisdom of the Bhagavad-Gita. 

Shiva is the Indian god most difficult to grasp. His symbol, the lingam, 
(p. 58) which is found in millions of examples in every size, in temples, 
by the wayside, or in the shape of an amulet, is to be seen all over India. 
It symbolises male fecundity. Nandi, the Bull, is Shiva’s sacred animal. 
Plunged for thousands of years in meditation, the god sits on his mount- 
ain Kailasa in the Himalayas: he wanders through the land as a Sadhu. 
As a rule he is represented with his wife Parvati (pp. 43, 103), or ina 
spirited dancing attitude (p. 304), for the god of the strictest acetism and 
of overflowing fecundity, is Natesa, the god of the dance. To men Shiva 
appears above all as destroyer, as fear-inspiring and powerful as Nature. 
And yet his mercy is infinite. His omnipotence 1s most sublimely repres- _ 
ented in the Trimurti, for here he is Rudra, the destroyer, Brahma the 
creator, and Vishnu the preserver, all in one person (p. 89). Innumerable 
are the appearances of the two chief gods, their wives and retainers. There 
can be no question of a closed system or separate supporters; Vishnu is 
commingled with his great rival; once he appears as the latter's wife. In 
the celebrated temple of Natesa at Chidabaram Vishnu also possesses a 
shrine. The Brahmins often purposely avoid giving a one-sided direction 
to the sanctuaries which they guard. 


XIV 


The monkey-like Hanuman, to whom in his capacity as chaste celibate 
exceptional powers are ascribed, and Ganesha with the elephant’s head, 
a son of Shiva, are very popular. The latter is the bringer of good luck, and 
is evoked on every possible occasion. 

Numerous local gods, who are mostly considered as incarnations of the 
principal god, animate the variegated picture and make it still more con- 
fusing. Moreover, incarnation explains everything.—Why should not Jesus 
bean incarnation of Krishna? The gods known to men are only appearances 
of the One and Incomprehensible. ‘Thus educated Hindus, who perform 
their devotions at the various sanctuaries before the most remarkable 
images, speak only of one God whose omnipotence and goodness consist 


in Hinduism, or stand above or accompany it. 


The Jainas can only be reckoned in an extended sense to Hinduism; they 
are a religious community founded by Mahavira, a contemporary of 
Gautama, and in many ways mentally related to him. The Tirthankaras 
play for the Jainas a similar part to that of the figure of the Enlightened 
One for the Buddhists. Although the number of worshippers 1s compara- 
tively small, the sect, owing to the wealth and religiosity of its members, 
possesses several magnificent temples which they have erected, by pret- 
erence, on sacred mountains. 

Similarly loosely attached, like the Jainas, to Hinduism, are the Szkhs 
who, about 1600, created in the Punjab a powerful fighting organization 
against caste compulsion on the one hand, and Islam on the other. 
Islam and Christianity came from outside; the former with extraord- 
inary success. But the world religion which has emerged from the lap of 
Hinduism itself is Buddhism, which victoriously penetrated to Ceylon and 
Tibet, Further India and Korea, China and Japan. In the land of its 
origin, however, it is dead. Even the great sanctuary of Buddha Gaya, 
which rises on the spot where Sakyamuni or Gautama became the En- 
lightened One, or Buddha, is in the hands of the Brahmins. 

A great deal of what is represented in the Occident as being typically 


yes 


Buddhist is Hindu common property. The personal cult of the Buddha 
is not contained in the original Buddhist system, but was added by later 
sects. That which made Buddhism a world religion and, at the same time, 
expatriated it from India, can hardly be explained by dogmatic definitions; 
for one thing because our conceptions are obscured by too many sects 
and systems. The incomparable affective values which were the issue 
have, perhaps, a social foundation. Buddha dissipated the castes; this, 
however, happens every time with other reforming Hindu sects. But with 
Buddha there arises at the same time the notion of community. Hinduism, 
with its immoderate individualism, could not support this. With the con- 
ception of community there begins at the same time history; thus there 
was no Indian history till the spread of Buddhism. The first great historical 
event in India is the reign of the Emperor Ashoka, 500 B. C. This great 
ruler and apostle imprinted on the country for all time its great desire 
for civilisation. His position in Buddhism is compared with that of St. Paul 
in Christianity. It is difficult to see what would have become of the dog- 
mas of Sakyamuni without Ashoka. 

With Ashoka there begins for India a period in which not only the indi- 
vidual takes his relations with God seriously, but also one when the 
community is felt to be essential and is minted into a unit by missions, 
edicts graven on stone, monuments and highways. Hand in hand with 
the religious fraternity, the monastery, arises the idea of the state. 

In the ruins of Buddhist India lies a world-historical tragedy: the tragedy 
of one of the oldest of civilised territories which subjugated in century- 
old struggles this hitherto unique attempt to impart a form from the soul 
of a people, and to create a history. In its beginnings Buddhist art avoided 
statues or pictures of the Enlightened One himself. Monuments in the 
shape of tombs or reliquary shrines were built, stupas or Dagobas, and 
these became more and more luxuriant in their ornamental details. On 
the stone posts which formed an enclosure around important sanctuaries 
(p. 149) scenes from the Buddha legend were depicted in Ashoka’s time, 
in which Buddha himself was merely indicated by a symbol. On the later 


XVI 


Sanchi stupa (pp. 112—113) all kinds of Jataka stories are told with vir- 
tuosity, treating of events in Gautama’s early life. It was only at the time 
of the Kushan dynasty (A. D. 1 and 2) that representations of the Enlight- 
ened One himself appeared, under Greek influence, in the foreground, 
and grew to that splendid symbol which soon became the common prop- 
erty of Hinduism. There is a convincingly simple greatness in this figure 
which Hinduism never attained, and probably never endeavoured to 


reach. 


Hardly had Brahmanism or Hinduism driven out the world religion, or 
destroyed it from the inside and thus again set up the barriers which 
separate the country of inexorable castes from the rest of mankind, than 
a powerful assault was made on India from outside. About 1000 A. D. 
began the fierce Muhammedan attacks from the north-west which finally 
led to the establishment of the second great Indian realm after that of 
Ashoka. Under the great Akbar (1556—1605) Muhammedan supremacy 
reached its zenith. Like Ashoka, Akbar was a dominating personality in 
the highest degree, general and statesman and, at the same time, full of 
a burning zeal for the work of civilisation. Just as he approached Hinduism 
with a broad-minded tolerance, so did he seek in architecture a synthesis 
between the Muhammedan-Persian and the Hindu forms. His successors, 
Jahangir, and particularly Sha Jahan, took the same pleasure in erecting 
palaces; the mosques and tombs of their time attained an elegance never 
to be surpassed. The shimmering marble splendour of the 'Taj Mahal 
(pp. 184—185) forms as perfect a monument for the beautiful empress 
of India as the tomb of the great Afghan Sher Shah, who foreshadowed 
Akbar’s deeds, forms a monument of powerful dominating rule (p. 151). 
The Moghul buildings, which were supplemented by finely laid-out gar- 
dens, are the act of a foreign volition whose social discipline and trend 
to unity on Indian soil had works of special fairy beauty executed by 
Indian hands. 

With the death of the intolerant Aurangzeb at the beginning of the 18th 


XVII 


century, the realm of Muhammedanism fell to pieces and with it Indo- 


Muhammedan civilisation. 


After the fall of the Moghuls various tribes fought for supremacy in 
Northern India. The most successful of these were the Mahrathas. But 
the third great union of India was already preparing, and this time 1t was 
to comprise the whole peninsula from the Himalayas to Adam’s Bridge, 
British India. 

British rule signifies not only the military dominion and political organ- 
ization of an European power, it means far-reaching influences conveyed 
by the ideas of the West. The movement thus engendered comprises both 
friends and foes of British rule in the same way, and finds particular 
expression in political, economic and social programmes. It is the third © 
of the great attempts to make the land of Hinduism into a country with 
a living state consciousness, a nation. The outlook would appear to be 
propitious, for this time it is not a question of a kingdom, but of the self- 
consciousness of a people. The paths are laid out: the self-evidence of 
unity is furthered by the press. India is still in a phase of congresses and 
reforms, unallayed hopes and fears. In this volume we have not taken into 
consideration the cultural results which may possibly issue therefrom. 
In the discussion of present day political and economic problems we must 
not, however, forget the power which Hinduism still possesses as of yore. 
A great religious activity, which is partly working with new means, pul- — 
sates throughout the country. In art, especially in painting, the old ideals 
are operating with regenerative force and already bearing fine fruit. 
Without Hinduism no Indian realm is conceivable nowadays. 

Will the religion of the Sadhus and the castes ever be able to support a — 
nation? The future of India hardly lies in social deeds: possibly her — 
millions will still continue to err, and be compelled by foreign hands to 
order her fate. India’s future lies in this eternal birth of religious ideas, in 
this whirl of contrasted forces before whose youthful impetuosity space, 
time and human forms break again and again to pieces. 


XVIII 


Hindu art, as it has formed itself unsullied by foreign influences in the 
Dravidian south, is, together with the results of philosophical composi- 
tion, the purest expression of the strength and the fate of India for those 
standing apart. Man is flung out of the indifference—but also out of the 
self-evidence of his existence, when he strides through the temples whose 
halls, corridors and tanks form a world of their own, whose sculptures 
abrogate all relations of dimension, and transform the human shape into 
fantastic dream-pictures. 

The temple towers of Madura, covered over and over with mythological 
figures, rise like beacons of unreality to the sky. In Southern India there 
are hundreds of such slender towers, the Gopurams. Further to the north, 
in Khajuraho, the forms are quieter, but they are multiplied here, too, 
and their arbitrariness is an obstacle to all notions of utility, fading away 
into over-rich ornamentation. The Black Pagoda of Konarak, the stones 
of which are dissolved in an enormous number of elastically fleeting and, 
at the same time, finely graded sculptures, and the Kailasa Temple in 
Ellora, hewn out of the rock, with all its inner rooms, towers, secondary 
shrines, galleries and reliefs, are phenomena which, similar to the Egyptian 
pyramids, cannot be valued as works of art alone, seeing that they appear 
to transcend all human bounds. 

Among the overwhelming abundance of Indian phenomena, the solitari- 
ness of the ruins, the turmoil of the places of pilgrimage, the symbol of 
Hinduism seems to detach itself in a form of inexorable greatness—Shiva, 
the destroyer and procreator. His limbs move in spirited dance move- 
ments: his countenance is gracious, but as rigid and impenetrable as Fate. 
The values and forces of our existence are borne along in one single pean 
of rhythm. Shiva, the great dancer, dances over birth and death. When 
the pillars crack and the world comes to an end and the whole heaven of 
gods sinks to nothingness, Shiva will dance his great dance, and new worlds 


will arise wherever he sets his merciful foot. 


XIX 


The arrangement of the illustrations corresponds to the following journeys: 


1. Beginning at the extreme south, on Adam’s Bridge, some of the most important places of 
Dravidian civilisation and architecture were visited: Madura, with its peculiar religious life, 
Trichinopoly, with its romantic citadels and the extensive temple grounds of Srirangam, the 
somewhat sleepy Tanjore, Kumbakonam, Chidambaram, Conjeeveram, all highly sacred spots 
for the Indians, with mighty temples, and finally, Mavalipuram, the dwelling-place of the 
gods on the sea-shore, long since abandoned by Man. 


2. Once again starting from the extreme south, along the south-east coast from Trivandrum 
through Malabar, in the shade of the coconut palms, to Tellicherry. Up the Ghats, with their 
dense virgin forests and over the broad, flat plateau of the Deccan of Mysore to Bengalore 
and Hyderabad where, side by side with Hinduism, strong Muhammadan influences are to 
be met with. In Golconda and Bijapur the imposing monuments of ancient Muhammadan 


princely power were visited. 


3. Near the modern chief port of India, Bombay, to the temples and monasteries which were 
hewn out of the rock by the Buddhists, subsequently by the Hindus and Jainas: Karli, the 
finest of all Buddhist chapels, Elephanta, with its majestic Trimurti; Aurangabad, Nasik, but, 
above all, Ellora and Ajanta, whose caves are the most magnificent monuments of Indian art 


and of human culture itself. 


4. In the north-east to the temple cities of Orissa: the big place of pilgrimage, Puri with the 
sanctuary of Jagannath, the solitary Black Pagoda of Konarak, Bhubaneswhar, the city of a 
thousand temples. Through Bengal, one of the most active of provinces in cultural things, 
with Calcutta, the biggest town and former capital of the realm. Up the Brahmaputra to 
Gauhati in Assam: along the powerful mountain frontier to Darjeeling, at the foot of the 
highest peak in the world, and on the threshold of the mysterious country of ‘Tibet. 


5. In the plain of the Ganges, first of all the classical territory of Buddhism: Patna, in ancient 
times a powerful royal city, Buddha Gaya, the greatest sanctuary of Buddhism, and Benares 
with its endless pilgrimages. Up the Ganges to Allahabad, Lucknow and into the romantic 
Bundelkand, whose now fallen, magnificent monuments of religion and princely power lie 
out of the path of the ordinary tourist. 


6. Agra and Delhi, the classical localities of Muhammadan rule. Agra is almost entirely under 
the influence of Sha Jahan; Fatepur Sikri is the splendid but unfortunate foundation of Akbar 
the Great; in its ruins Delhi shows the traces of all the great Muhammadan rulers of India. 


7. Rajputana, the region that most nearly corresponds to our notion of mediaeval India, full 
of colour and proud shapes, now, as then, blazing with the splendour of princely courts. On 
Mount Abu and further to the west, in the peninsula of Kathiawar, some of the sacred places 


XX 


of the Jainas are to be found. Ahmedabad was once the seat of powerful Muhammadan rulers, 
like Hyderabad, the former capital of Sind, which, in modern times has been easily overtaken 


by the rising commercial town of Karachi. 


8. The territory of the former Gandhara kingdom, in the extreme north-west, above all the 
Punjab and its old cities of Lahore and Amritsar, with Hindu-Muhammadan population; the 


recently excavated ruins of Taxila, the Khyber Pass, with the caravan city of Peshawar. 


9. Kashmir, in the western valley of the Himalayas, which, in addition to the beauty of its 
magnificent mountain scenery and variegated vegetation, possesses interesting architectural 


monuments and the life and doings ofa peculiar mixed people. 


Politically India is divided into eight large provinces (Madras, Bengal, Bombay, Bihar and 
Orissa, United Provinces of Agra and Oudh, Punjab, Central Provinces, Burma) and five smaller 
administrations (Assam, North and West Frontier Provinces, Baluchistan, Rajputana Agency, 
Central India Agency) with British-Indian government. The states of the Indian princes, 
which comprise about 40 per cent of the area and 25 per cent of the total population of the 
Empire, are variously independent of the central government or the provincial governments 
and agencies. Some of the most important of the states are Hyderabad, Mysore, Travancore, 


Gwalior, Jaipur, Udaipur, Baroda, Jammu and Kashmir. 


The province of Burma belongs geographically and culturally no longer to India in the nar- 
row sense of the word; hence it will be treated in a special volume together with the other 
countries of Indo-Chinese civilisation. The Crown Colony of Ceylon, although belonging 
geographically to Indo-China, will likewise be added to the volume on Further India, so as 
not to overload the present book. My pictures from Nepal are intended for another publi- 
cation; the selection for “Orbis Terrarum” will appear together with Tibet. Even then I still 
have 5000 photographs, for Further India, which is about eight times the area of France or 
Germany, and lavishes an unheard-of wealth of many-coloured impressions on the visitor, 


wherever he turns his steps. 


When taking the photos, and likewise in the selection of the pictures from a very extensive 
material, I was guided by the same principles as | indicated in the preface to my book on 
“France” in this series. I have endeavoured to keep the directness of personal impressions, 
and at the same time to avoid photographic arbitrariness, which only too often claims to be 
“artistic”, letting the beauty of the country and of its monuments speak for itself. At the same 
time that I was trying to capture the beauty of India, I wished, likewise, to illustrate her soul. 
For, in the beauty of a civilisation and in the greatness of its accomplishments there les a 
mightier truth than in the thousand-and-one details of a transitory and often ugly worka- 
day world. 

MARTIN HURLIMANN, Dr. phil. 


XXI 


1 


LIST OF ILLUSTRATIONS 


VISHNU, the Preserver or Attainer. In a 
South Indian local shape as ““Vardaraja”’. 


Bronze in Madras Museum. 


9—4, 6. RAMESWARAM, on an island of 


Orv 


~) 


‘‘\ dam’s Bridge” between India and Ceylon, 
one of the most sacred spots of the Hindus. 
The GreatTemple is said to have been erected 
by the god Rama himself when, in search of 
his wife Sita, he removed to Ceylon (Lanka). 
Ramayana Epic. 

2. Street with tower gateway of the great 
temple. 

3. Hall of Pillars of the great temple. The 
halls have a length of 3840 feet around 
the interior of the temple. The colouring 
is in red-gold and white. 

4, Dwelling-house of a Brahmin (member 


of the highest or priestly caste). 


. Hall of Repose for pilgrims in Tiruparan- 


kunram near Madura. 


. Temple school for young Brahminsin Rames- 


waram. The white cord is the badge of the 


Brahmin caste. 


.In front of the rock temple of Tiruparan- 


kunram near Madura at the time of a reli- 


gious festival. 


8—16. The GREAT TEMPLE of MA- 


DUBA, dedicated to Shiva, here called 
Sundareshwara, and the “‘fish-eyed’’ goddess 
Minakshi. The present buildings, which are 


XXII 


ee 


18. 


19. 


20. 


full of fantastic life, date chiefly from the 

time of King Tirumala (17th cent.). 

8. Street with the southern Gopuram (gate 
tower), about 150 feet high, of the outer 
city wall. The towers were once brightly 
painted but the colours have now faded 
to a yellowish shade; the outer walls are 
striped white and reddish. 

9. Mythological figures on the south tower. 

. Hall of Pillars on the tank. 

. Brahmins in a hall. 

. Portico. 

. Central corridor of the Hall of the Thou- 
sand Pillars, built in the middle of the 
16th century. 

. Pudu Mandapam, orTirumalasChoultry, 

a hall built by Tirumala opposite the great 

temple in 1625—1645. 

Hall ofthe Thousand Pillars. Pillars with 

the god Subrahmanya riding a peacock. 


ay 


16. Unfinished gate from the street to the 


great temple. 


A temple in Madura. The tower above the 
Holy of Holies, 


In a village near Madura. 


Brightly painted idols of the lower castes in - 


a village near Trichinopoly. 


TRICHINOPOLY.View from the small 
temple which crowns the rocks of Trichino- 
poly of the big Shiva temple, the big tank, 
the Cathedral and the country. 


21. 


22. 


23. 


24. 


25. 


26. 


B7. 


28. 


SRIRANGAM near Trichinopoly.Temple 
procession with elephants inside the great 
Vishnu temple. 

Srirangam, Vishnu temple. Pillar with horses 
in the Hall of the Thousand Pillars (16th ct.). 
Srirangam, Jambukeshwara temple. Tank 


with colonnades. 


Trichinopoly. The big tank with the temple 


rocks. 


TANJORE. Tower in Mahometan style in 
the former princely palace. 

Tanjore. The Brihadiswaraswmi temple, cal- 
led the Great Pagoda, dedicated to Shiva. Built 
about 1000 by Rajarajadeva Chola in the 
so-called Chola style. Displays south Indian 
architecture at its highest point. In contrast 
with later temples the whole is concentrated 
on the mighty tower over the Holy of Holies. 
Tanjore. The Subrahmanya temple stands 
within the grounds of the Great Pagoda, but 
dates from the 18th century. 


KUMBAKONAM. Street with pavilion 


and tower of the great Vishnu temple. 


g9—31. CHIDAM BARAM. The big temple 


a2. 


Bo) 


dedicated to the dancing Shiva or Natesa. 

29. Tank with north tower. 

30. Small hall of pillars near the Holy of 
Holies. 

31. Central hall in the Hall of the Thousand 
Pillars. 


Primitive irrigation plant near Chingleput, 
to the south of Madras. The water-engine is 
worked by the man running to and fro on 
the beams. 

Paddy-fields near Chingleput. Women set- 
ting the seedlings. 


XXIII 


34. 


30: 


56: 


Of 


Ceiling paintings in the Jain temple near 


Conjeeveram. 


Tirukali Kunram. Village to the south of 
Madras, with the Mount of the Holy Kites 


with Shiva temple. 


CONJEEVERAM, “the golden city”, an 
important place of pilgrimage, the ‘“Benares 
of Southern India’. Pavilion and hall of 
pillars in the Sri Devaraja Swami temple. 
Tower gateway (Gopuram) of a temple in 


Conjeeveram. 


38—42. MAVALIPU RAM (also Mahavelli- 


43. 


44, 


pur, or Mamallapuram, &c.) on a rocky strip 

of land to the south of Madras. The buildings 

and sculptures are the oldest monuments of 

South Indian art and are in the so-called 

Pallava style (600—850). 

38. Caves of the Trimurti (7th cent.). Central 
cell with Lingam, the extremely wide- 
spread symbol of Shiva in India, and pic- 
ture of Shiva. 

39. The lake temple (8th cent.). 

40. Rathas (temple) and animal figures all 
hewn out of the rock (7thcent.). As there 
are seven in all the whole of Mavalipu- 
ram is also called “the seven pagodas”. 

41. Reliefin the rock representing Arjuna’s 
Penance” (7th cent.), 28 feet high. 

42. Jamapuri Mandapam, the grotto of the 
Durga (7th cent.). South side with relief, 


Vishnu resting on the snake. 


Shiva and Parvati. South Indian bronze in 


Madras museum (cf. pict. 1 and 304). 


TRIVANDRUM, the chief town of the 


state of Travancore. Tank with pavilions and 


. chief temple. The tower of the latter is in 


45. 


46. 


Dravidian style; otherwise the big roofs are 
of the characteristic architecture of the Mala- 
bar Coast. 

Trivandrum. The big tank with bathing 


places, seen from the temple. 


Fishermen on the shore of Aleppy. 


47 et seq. BACKWATERS and canals, natural 


5d. 


56. 


ayes 
58. 
59. 


60. 
- crossbow. 


61. 


waterways separated from the sea by dunes 
and containing fresh water during part of 
the year. On tte MALABAR COAST 
between Quilon and Cochin, the typical land 
of the coconut. 

47. 
48. 
49. 
50. 
Ss 


A sailing-boat in the backwaters. 
Coconut grove on the backwater canals. 
Boats and huts under the coconut palms. 
Village houses under the coconut palms. 
ALEPPY. Christian chapel. The 
Christian missions on the Malabar Coast 
are the oldest and most important of the 
kind in India. 

52. Coconut grove on the Malabar Coast. 
53. Family in a village of the Nayar tribe, a 
Dravidian caste on the Malabar Coast. 


54. Vessel in the backwaters. 


TRICHUR. Main gate of the big temple, 
one of the most important buildings in the 


Malabar style. 


COCHIN, an old colonial town. Fishing 
on the shore. 

Cochin. Wooden Hindu temple. 

Cochin. Street in the Indian quarter. 
Cochin. Lane with synagogue in the old 


Jewish town. 


TELLICHERRY. Fisherman with fish 


On the Malabar Coast near Tellicherry. 


XXIV 


62—67. In the mountains (WEST GHATS) 


68. 


69. 


70: 


between the Malabar Coast (Tellicherry) and 

the southern Deccan (Mysore). 

62. Jungle (virgin forest) with pepper tend-. 
rils. 

63. 

64. 

65. 


Lake in the jungle. 

Caryota palms in the jungle. 

Boy of the Kadu or wild Kurumba tribe, 
a hunting and collecting forest people in 
Mysore and the Nilgiri mounts. 

66. Jungle and river at the foot of the West 
Ghats. 

67. A Kadu before his hut in the jungle near 


Mysore. 


SERINGAPATAM, the former capital 
of Mysore. Sacred tree with sacrificial stones 
dedicated to the snakes, to ward off the fatal 
consequences of snake-bite. 


Seringapatam. Ala Masjid (mosque). 


MYSORE, chief town of the state of My- 


sore. Goldsmith at work. 


71—76. HYDERABAD in the Deccan, chief 


eee 


town of the Nizam’s Dominion, with 500,000 
habitants, the fourth largest town in India. 
pe 
72, 
73. 


Street with bullock-dray. 

Female fruit-seller in the street. 

Hindu mendicant monk as street singer 
in Bangalore (Mysore). 

74. In the bazaars. Flower-seller making a 
wreath. Flowers play a great part in 
Hindu cults. 

75. Muhammadan in the fruit bazaar. 
76. Street with the Char Minar (four towers), 
the Muhammadan symbol of the town, 
built in 1591 by Muhammad Kuli Kutb 


Shah. 


Granite blocks near Hyderabad. 


78—80. GOLCONDA near Hyderabad, the 


chief town of the kingdom of Kutb Shahi in 
the 16th and 17th centuries. 

78. View from the fort towards Hyderabad. 
79. Royal tombs. 


81—87. BIJAPUR, the “city of victory,” from 


88. 


89. 


90. 


of, 


92. 


1489 to 1687 the chief town of the Muham- 
madan dynasty of the Adil Shah. 

81. Gol Gumbaz, the tomb of Muhammad 
Adil Shah (middle of the 17th cent.). 
Cupola 172 ft., high: inner diameter 
LOT Lt. 

Ibrahim Rauza, tomb of Ibrahim II. Adil 
Shah (1580 —1626). 

Interior of the Jama Masjid (great 
mosque), 2nd half of the 17th cent. 
View of the town with the Gol Gumbaz 


82. 
83; 


84. 
in the background. 
85. Juggler in a public square. 
86. Palace ruins in the citadel. 
87. The Taj Baoli cisterns, built about 1620. 
In the cave-temple of KAR LI (2nd or 1st 
cent. B. C.). Buddhist chapel with Dagoba as 
Holy of Holies. The most important Chaitya 


hall of Indian cave-temples. 


Cave-temple of ELEPHANTA near Bom- 
bay (prob. 7th cent.). Trimurti (12 ft. high). 
Shiva as Rudra, the Destroyer (left), Brahma, 
the Creator (centre) and Vishnu, the Preser- 


ver (right). 


Basalt region near Aurangabad. 


AURANGABAD. Cave-temple No. 5.) 
Vihara hall (about 7th cent.). 

Aurangabad. Tomb of the Rabia Daurani, 
(1679) wife of the Emperor Aurangzeb. 


XXV 


93. Daulatabad. Ruins of the fortification, dating 


back to the 15th cent. 


94—105. The CAVE-TEM PLES OF 


ELLOBA, 4th to 10th cent., the oldest 

is Buddhist, the middle a Brahmin (Hindu), 

the youngest a Jaina group of the grottos 

hewn out of the same mountain slope. 

94, Cave No.11, Do Thal, Buddhist. 

95. Cave No.12. Tin Thal. Seated Buddha 
statues in the Great Hall. 

96. Cave No. 10. Vishwakarma. Chaitya hall 

with Dagoba and Buddha statue (about 

600 A. D.). 

Cave No.15. Das Avatara. Hindu, Hall 

with the steer Nandi, the sacred animal 

of Shiva. 

Statue of the Indrani in the Jain grotto 

Indra Sabha. 

Cave No. 29. Sita’s Nani or Dumar Lena. 

Hall. 

KAILASA TEMPLE (8th cent.), 


named after Shiva’s seat, the mountain 


97. 


98. 


Sieh 


100. 


of Kailasa in the Himalayas. The whole, 
with all its details, is hewn out of the 
solid rock. 
101. Kailasa temple. Secondary shrine in the 
corridor around the main temple. 
102. Kailasa temple. Pedestal with elephants 
at the rear side of the main temple. 
. Kailasa temple. Reliefs in the outer gal- 


lery. Shiva and Parvati with the Lingam. 


104. View from the caves near Nasik of the pla- 


teau of Bombay Deccan. 


105. NASIK, celebrated place of pilgrimage for 


the Hindus. Bathing and ablution places on 


the sacred Godaveri river. 


106. Buddhist cave-temple near Nasik, called 


Pandu Lena. Entrance to the Vihara cave, 


No.10 (1st cent. B. C.). 


107—111. The CAVE-TEMPLE OF 


12. 


pS ee 


114. 


iG Pape 


AJANTA, Buddhist, from the 2nd cent. 

B. C. to the 6th cent. A. D. 

107. Cave No. 1. Middle shrine of the Vihara 
hall with statue of Buddha. 

108. Cave No. 17. Frescoes in the portico, 
The frescoes of Ajanta form the oldest 
documents and at the same time a never- 
surpassed zenith of Indian painting. 

109. Cave No. 17. Paintings over the en- 
trance. 

110. Interior of Cave No. 19. Chaitya hall 

with Dagoba and Buddha statue. 

Cave No. 26. Facade (veranda) of the 

Chaitya hall. 

Large stupa of SANCHI (2nd to 1st cent. 

B. C.), celebrated for its gateways on which 


a 


scenes from the Jatakas (Buddha legends) are 
depicted. The north gate. 

Large stupa of Sanchi. The pillars of the east 
gate. 

The temple of KO NARAK, called the 
Black Pagoda, built in the middle of the 
13th cent. by King Narasimha. The temple, 
of the Vishnu type, represents the chariot 
of the sun-god Surya. The centre part with 
Mandapam (assembly hall). 

Konarak. Sculptures on the Black Pagoda 
representing a wheel of the sun chariot; 
below, the frieze which extends around the 


whole temple as socle. 


116—119. PURI, in Orissa, one of the most 


important pilgrimage shrines in India. 

116. A Sadhu and two Brahmins with fawn 
near the temple tank. 

117. A Brahmin from Orissa. 

118. The big temple, dedicated to Jagannath 
(Juggernaut), i. e. “Lord of the Uni- 
verse”, an incorporation of Vishnu. 


119. Street with stalls before the temple. 


120—125. BHUBANESHWARBA, former 


126. 


127; 
128. 
129. 
130. 


13: 


152. 
135: 


chief town of the kingdom of Orissa, an im- 

portant place of pilgrimage with numerous 

old temples which were the models fortemple 

building in North India. 

120. A Brahmin’s house painted for the New 
Year. 

121. The big Lingaraja temple of the 7th to 

10th cent. View into the courtyard with 

the Mandapam. 

122. Mukteshvara temple, 6th to 7th cent. 

123. Rajah Rani temple. 

124. A Sadhu (Hindu hermit) before his cell. 

125. Girls on the way to school. 

Dakshineshvara near CALCUTTA. - 

Modern Bengali temple. 

In a Bengal village. Surul near Bolpur. 

Bengal woman at the spinning-wheel. 

Lady with musical instrument in Bengal. 

Calcutta. Tank and Hindu shrines hear the 

Kalighat temple. 

Women drawing water; and ships on the 

banks of the Brahmaputra. 

GAUHATTI in Assam. Hindu temple. 

Gauhati. Bathing place and temple door on 

the Brahmaputra. 


134—143. DARJEELING, a mountain sum- 


mer resort established by the English in 
1835. Summer seat of the Bengal Govern- 
ment, at the foot of the Himalayas and near 
the frontiers of Sikkim, Bhutan, Nepal and 
Tibet. 

134, Houses in the fog. 

135. Lepcha girl at the market. 

136. The big Sunday market. | 

137. Tea plantations near Darjeeling. 

138. Stupa (Buddhist sanctuary). 

139. 
140. Lamas (Tibetan priests) at the entrance 


2 


View of the Himalayas. 


to the Ghoom monastery. 


4? 


144. 


145. 


141. A lama in the Ghoom monastery. 
142. Young Tibetan monk with prayer-mill. 


143. Young Tibetan woman. 


Near PATNA, the chief town of Bihar and 
Orissa. Poor farmer before his hut. 

Patna. Boy near a Hindu altar with Sha- 
lagrama stones, a kind of lingam, which is to 
be found in orthodox houses as a bringer of 


good luck. 


146—150. BUDDHA GAYA near the mo- 


£51: 


dern town of Gaya, the spot on which Sakya- 

muni or Gautama, sitting under a fig-tree, 

received enlightenment (bodhi) by which 
he was transformed into Buddha, i. e. the 
enlightened one. 

146. The big Buddha temple. 

147. Entrance to the Buddha temple. 

148. Pilgrims before a Buddha statue, read- 
ing the holy writings. 

149. Pillars of the old pre-Christian stone 
enclosure which surrounds the temple. 
Behind is the garden with donated 
stupas. 

150. On the road between Gaya and Buddha 
Gaya. 


SASARAM. Tomb of the Afghanistan ruler 
Sher Shah (ob. 1545), one of the greatest 


conquerors of India. 


152—159. BENARES, on the banks of the 


Ganges, the most important place of pilgri- 

mage of the Hindus. About one million pil- 

grims come here yearly to bathe in the sacred 

Ganges. 

152. Bank of the Ganges with the mosque 
which Emperor Aurangzeb had built in 
place of a Hindu temple. 


160. 


Rows 


162. 


165. 


164. 


165, 


166. 


107. 


153. Ghats (gates, bathing-places) and pa- 
laces on the Ganges. , 

154. Sadhus taking a rest. 

155. Pilgrims at the Ghat. 

156. Burningacorpseon the Pari Jalsai Ghat. 

157. Ghats. 

158. Praying pilgrims. 

159. A Sadhu. 


SARNATH near Benares, the spot where 
Buddha preached his first great sermon “in 
the zoological garden’’. In the foreground 
the ruins of the monastery; behind them 
the Dhamekh stupa. 

Lion capitals of a pillar erected by Emperor 
Ashoka (middle of the 3rd cent. B, C.). Mu- 


seum in Sarnath. 


ALLAHABAD at the confluence of the 
Ganges and the Jumna, one of the most 
sacred spots in India, to which a big yearly 
pilgrimage, Magh Mela, is made. Mendicant 
monk at the edge of the road, giving his 
blessing. 

Allahabad. At the walls of the fort at the time 
of the big pilgrimage. 


LUCKNOW, in the 18th and 19th cent. 
the capital of Oudh. During the Indian Mu- 
tiny of 1857 the scene of violent fighting. 
Ruins in the fort. 

Lucknow. Big Imambara mosque (end of the 
18th cent.). 

In the townlet of Barwa Sagar (Bundelkand). 
Men at play. 


Dwelling-houses in a village in Bundelkand. 


168—170. KHAJU RAH O in the state of Cha- 


XXVII 


tarpur, former residence of the Chandela 


kings, with three important groups of Shiva, 


7% 


Vishnu and Jaina temples of the 10th to the 

11th cent. 

168. Kandarya (Shiva) temple. 

169. Shrine of the temple of the Sun-god 
Surya. 


170. Pavilions in a temple. 


Dwelling-house in the townlet of Mau Rani- 
pur (Bundelkand). 


172—176. URCHA, former chief locality of the 


ih: 


foremost principality in Bundelkand, with 
important buildings and ruins from the 17th 
cent. 

172. Chaturbhuy temple. 

173. Courtyard of a palace. 

174. Northern part of the princely palace. 
175. Southern part of the princely palace. 
176. Wandering people camping. 


DATIA. The prince’s palace, to-day aban- 
doned. 


178—183. GWALIOR, residential town of the 


184. 


Maharajah of Gwalior. 

178. Jaina statues in the Arwahi-Talam rock 
temple. 

179. Ascent to the citadel with the man Singh 

palace. 

180. The Telika Mandir temple (10th to 
11th cent.). 

181. Ascent to the citadel. 

182. Hall in the Man Singh palace. 

183. Stone lattice-work in the tomb of Mu- 
hammad Ghau (16th cent.). 


The TAJ MAHAL in AGRA, the tomb 
which Emperor Shah Jahan had built for 
his favourite wife, Mumtaz-i-Mahal. Built in 
1630—1648 in white marble. 


185. Interior of the Taj Mahal. Marble trellis 


around the cenotaph of Mumtaz Mahal 
(centre) and Shah Jahah (left, hidden). 


186—190. The FORT OF AGRA, residence 


191, 


of the Moghul emperors Akbar, Jahangir and 

Shah Jahan in the 16th and 17th centuries. 

186. Pavilion in Shah Jahan’s palace with 
view of the Taj Mahal. 

187. The Anguri Bagh garden with the Khas 
Mahal palace. 

188. Interior of the Moti Masjid or Pearl 
Mosque, built in white marble by Shah 
Jahan in 1646—1653. 

189. Moti Masjid. View of the courtyard from 
the interior. 


190. Pavilion Sam-mam Burj. 


Agra. Cenotaph in the tomb of the Itimad- 
ud-Daula, built 1622—1628. . 


192. SIKANDRA near Agra. Pavilions on the 


sepulchre of Akbar (completed in 161 3). The 
Hindu-Muhammadan mixed form is charac- 


teristic of the buildings of this emperor. 


193—196. FATEHPUR SIKRI near Agra, 


XXVIII 


the residence of Akbar the Great, established 

in 1569 but abandoned in 1602 already, 

before its completion. Built almost wholly 
of red sandstone. 

193. House of the Rajah Birbal. 

194. Centre pillars in the Diwan-i-Khas, the 
hall where the tolerant ruler conducted 
religious discussions. 

195. Interior of the Jama Masjid (Great 
Mosque). 

196. In the modern village of Fatehpur Sikri. 
On the heights the triumphal arch. 


Baland Darwaza. 


197—207. DELH Ly for centuries the residence 


of the Muhammadan rulers of North India, 
since 1911 capital of the British Indian 
Empire. The modern town, the various lo- 
calities of old Delhi and the rising new Delhi 
cover an area of about 12 miles long and 8 


miles broad. 


197—200. The FORT OF DELHI, built from 


202. 


208. 


1628 to 1658 in red sandstone and white 
marble by Shah Jahai, who removed his resi- 
dence from Agra to here. 

197. 
198. Throne in the public audience hall of 


Delhi gate. 


the Diwan-i-Am. 
199. Marble windows in the residential pa- 
lace of Khas Mahal. 
200. Diwan-i-Khas, private audience hall. 
201. Delhi, Jama Masjid (Great Mosque), 


built from 1644—1658, at the hour of 
prayer. 


OLD DELHI. At the walls of the Tugh- 
lakabad fortification, built in the 14th cent. 
by Ghiyas-ud-din Tighlak. 

203. Old Delhi. Tomb of Isa Khan (1545) 
204. Old Delhi. Tomb of Humayun, erected 
by his son Akbar. 

Old Delhi. Lalkot. Hall of pillars with 


HinducolumnsintheKuwwat-ul-Islam 


205. 


mosque. 
Old Delhi, Lalkot. The tower of vic- 


tory Kuth Minar, begun at the com- 


206. 


mencement of the 13th cent. by Kuth- 
ud-Din, 232 ft. high. 

Old Delhi, Lalkot. The Iron Pillar in 
the Kuwwat-ul-Islam mosque (4th 
cent. 2). Behind is the Kutb Minar. 


207. 


BRINDABAN, a place of pilgrimage 
connected with the Krishna legend. The so- 


XXIX 


209. 


910. 


B11: 


212. 
ZS. 


called red temple, dedicated to Gobind Deo, 
i. e. the divine cowherd (Krishna-Vishnu), 


built in 1590. 


GOBARDHAN, a place of pilgrimage 
connected with the Krishna cult. At the tank. 
Gobardhan. The tombs of the princes of 
Bharatpur. 


DEKEG. Entrance to the fort. 

Deeg. Small horse-cart (tongas). 

Deeg. The palace of Suraj Mall, prince of 
Bharatpur. 18th cent. 


214—221. JAIPUR, chief town of the state of 


the same name, the most important town in 

Rajputana, with 120,000 inhabitants. Laid 

out in the ist half of the 18th cent. by 

Maharadjah Jai Sing II. after the classical 

rules of Indian town-building. 

214. Town with temple portico. In the rear 
on the heights a fortified castle. 

215. Dyers drying shawls. 

216. Hawa Mahal, the palace of the winds. 

217. Building in the portico of the Mahara- 
jah’s palace. 

218, 219. Astronomical instruments in the 
Observatory laid out by Jai Sing II., the 
prominent ruler and astronomer (1718 
to 1734). 

220. An old Rajput. 

221. Boy with receptacle. 


299—225. AMBER, the former residence of the 


princes of Jaipur. 

229. Street. In the background thecity wall. 

223, A garden pavilion. On the heights the 
princely castle. 

224. Pavilion of the Thakurji (Vishnu) 
temple. 


225. Gateway of the Thakurji temple. 


226—231. AJMER, seat of the British agents 24.0. The Maharanah’s palace. 


for Rajputana. 241. View from the palace on the artificial 
226. Mosque Arhai-din-kha-Jhonpra, about Pichola lake. 

1200, originally a Hindu temple. 242. View from the palace of its porticoes 
227. Fakir (Muhammadan hermit) before and the town. 

the mosque. 243. Rajputs with their weapons 
228. Lane. 244. On the steps of Juggernaut’s temple. 
229. Gate of the Muhammadan sanctuary of 245. Street with horsemen. 

Dargah Kwaja Sahib, tomb of the saint 246. Street banker. 

Muin-ud-din-Chishti (ob. 1235). 24.7, A Rajput. 


230. View of the town. 


231. Marble pavilions of Shah Jahan on the 248—252. MOUNT ABU (hill of wisdom), a 
sre tele eet G, sacred mountain of the Jainas. 

248. Dilwara-Marbleceiling of the Nemnath 
temple (13th cent.). 

249, Dilwara. Hall of the Adinath temple 
(11th cent., rest. 14th cent.). Like the 
Nemnath temple, of white marble. 

250. Dilwara. Side chapel in the Nemnath 


temple. 


232—235. PUSHKAR, Hindu place of pilgri- 
mage near Ajmer. 
232. Pilgrim’ houses. 
233. The holy lake with temple and bathing 
places. 
234. The only big temple in India dedicated 
to Brahma. 


D456 A Sadho withthe Gipod ae chee 251. Dilwara. Ceiling of a side chapel in the 


Adinath temple. 
236—239. CHITORGARH, or Chitor. 252. View from the heights of the Achilgarh 


Fortification with numerous ruins, former temple. 
residence of the princes of Udaipur (13th to 


16th cent.). 253. The townlet of Sihor on the peninsula. 


236. The Kirti or Jaya Stambha tower of vic- 264, 255. PALITANA. Jaina temple on te 
tory, built by Kumbha Rana (1442 to 


144.9) of yellowish marble. 


sacred mt. Satrunjavya in Kathiawar. 
256. Jain monk in meditation. 
237. The tower of fame, Kirti Stambha, prob- 257. Nuns in the new Jain temple of Ahmene- 
ably of the 12th cent., dedicated to aavads 
Tirthankara Adinath. Lower part with 


Jaina sculptures. 


258—259. AHMEDABAD 
Town with 274,000 inhabitants, in the Pre- 


sidency of Bombay; had its most flourishing 


238. City walls and palace. 
_ 239. In the village of Chitor at the foot of 


the rocky citadel. Men transacting busi- 
times under Mohammedan rulers in the 


ness. 
17th century. 
240—247. UDAIPUR, residence of the Maha- 258. House with wood-carvings. 
ranah of Mewar or Udaipur, of the oldest 259. Jama Masjid (Great Mosque), built in 
princely line of Rajputana. 1424 by Sultan Ahmad. 


XXX 


260—263. HYDERABAD-SIND. The mo- 


dern town (82,000 inhabitants) was laid out 
in 1678 by Ghulam Shah Kalhora as capital 
of the united kingdom of Sind. 

260. Royal tomb with variegated porcelan 
inlays. 

261. Houses with wind-catchers. 

262. View from the fort of the town with 


its wind-catchers. 


263. Jeweller in his shop. 


264—266. AMRITSAR, town with 160,000 


267. 


268. 


269. 


270. 


271. 


972. 


inhabitants in the Punjab, known as capital 

of the religious community of the Sikhs (re- 

lated to Hinduism) founded about 1500. 

264. The golden temple, the chief sanctuary 
of the Sikhs. 

265. Houses onthetank ofthe golden temple. 

266. School near the golden temple. 


LAHORE, chief town of the Punjab 
(200,000 inhabitants). View from a minaret 
of the roofs of the town. 

Shahdara near Lahore. Tomb of the emperor 
Jahangir (Ob. 1627). 

Lotos pond in the Shalamar garden near 
Lahore. 

Bad lands in the Punjab, near Rawalpindi. 


TAXILA, an important town in the first 
centuries before and after Christ. The ex- 
tensive ruined fields with monuments of 
Graeco-Buddhist art were only recently ex- 
cavated. Ruined spot with the foundation 
walls of a temple. 


Buddha statue in Taxila. 


273 —280. PESHAWAR, 100,000 inhabitants, 


chief town of the North-West Frontier Pro- 


XXXI 


vince, important caravan town for traffic 
with Afghanistan. 

273. Muhammadan mendicant monk (fakir) 

with alms-bowl. 

274. 
ES: 
276. 
O77. 
278. 


In the bazaar. Copper and brass goods. 
In the bazaar. Pottery. 

In the bazaar. A cloth-dealer. 

In the bazaar. An old dealer. 

In the market-place. Juggler praising 


a snake remedy. 
279. 
280. 


With the street scribe. 


In a caravansary. 


280—284. The KH YBER PASS, highly im- 


285. 


286. 


portant strategic road fortrafic goods between 

India and Afghanistan. 

281. Caravan. 

282. Fortified village of the warlike tribe of 
the Afridi. 

283. Camel caravan on the way to Kabul. 

284. Landscape. 


JAMMU, winter residence of the Maha- 
rajah of Jammu and Kashmir. Modern Hin- 
du temple. 

Valley with paddy-fields between Jammu 


and Kashmir. 


287—303. KASH MIR, a fertile valley in the 


_west of the Himalayas, called the “Indian 


Switzerland” on account ofits natural beau- 

ties. 

287. View from the Banihal pass to the 
Kashmir valley with paddy-fields. 

288. 

289. Blooming lilies and avenue. 

290. Paddy-fields under water. 

291. Farmhouses. 

292. In the Liddar valley. Village with mo- 
nastery on the heights. 


On the Banihal pass. 


293. Temple of Pandrenthan near Srinagar, — : 

built in 900 and dedicated to Shiva. = 

294. Avenue near Islamabad. the Moght 

| re ; Sse S01 The Moghul gard a” 

295. SRINAGAR, the chief town of Kash- _ near Srinagar, laid ow 
mir and summer residence of the Ma- 302. On the Banihal 
harajah. Temple and houses on the ae the Hin at 

river Jhelum. . 303. On the : 

296. Srinagar. Boats, houses and mosque on . . et 

the Jhelum. — 304. Natesa, the dancing Sh 

297. Boats on a canal near Srinagar. bronce in the Madras 


a! 
i. 


= | eo ee 


Achilgarh (Mount Abu) 252 
Agra 184—192 
Ahmedabad 257—259 
Ajanta 107—111 
Ajmer 226—231 
Aleppy 46, 51 
Allahabad 162, 163 
Alt Delhi 202—207 
Amber 229—2925 
Amritsar 264—266 
Aurangabad 90—92 


Bangalore 73 

Banihal-Pass 287, 288, 302 
Barwa Sagar 166 

Benares 152—159 
Bhubaneshvar 120—125 
Bijapur 81—87 

Bolpur 127 

Brahmaputra toto 
Brindaban 208 

Buddha Gaya 146—150 


Calcutta 130 
Chidambaram 29—31 
Chingleput 32, 33 
Chitorgarh 236—239 
Gochin 56—59 
Conjiveram 34, 36, 37 


Dal -See 3503 
Darjeeling 154—143 


ALPHABETICAL LIST 


Dakshineshvara (Kalkutta) 126 
Datia 177 

Daulatabad 93 

Delhi 197—207 

Deeg 211-215 

Dilwara (Mount Abu) 248—251 


Elephanta (Bombay) 89 
Ellora 94—103 


Fatehpur Sikri 193—196 


Gauhati 132, 133 

Ghom (Darjeeling) 140, 141 
Gobardhan 209—210 
Golkonda 78—80 

Gwalior 178—183 


Hyderabad - Deccan 7d (2-04-60 


Hyderabad-Sind 260—263 


Jaipur 214—221 
Jammu 285 


Islamabad 294 


Karli 88 

Khyber- Pass 281—284. 
Khajuraho 168—170 
Konarak 114, 115 
Kumbakonam 28 


XXXII 


Lahore 267—269 eter: 7 
Liddar-Tal 292 
Lucknow 164, 165 


" Satrunjaya 254, 255 ; 


Madras 1, 43, 304 a 68, 69 
Madura 8—18 dara (Lahore). 268 
Sihor 253 


Mau Ranipur 171 
Mavalipuram 38—42 
Mount Abu 248—252 


- Sikandra (Agra). 192 
‘Srinagar 295—301 
Srirangam oe anes as 


Mysore 70 ye 
Surul 127 as 
Nasik 104—106 Tonjore 26-27 
+ Taxtla 271,272 0 sre 

Palitana 254, 255 __‘Tellicherry 60, 61 
Pandrenthan 293 ; Tirukali Kunram 35 cy , 
Patna 144, 145 Tiruparankunram 5,7 
Peshawar 273—280 | Trichinopoly_ 49).25, 

: Puri 116—119 Trichur 55° ; 
Pushkar 232—235 Trivandrum 44, o 
Rameswaram 2—4, 6 sep 
Rawalpindi 270 par: 

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Rameswaram. Dwelling of a Brahmin 


Rameswaram. Wohnhaus eines Brahmanen 


Rameswaram. Demeure d'un brahmane 


Rameswaram. Casa d’abitazione di un bramino 


einpeyy ossord werunyuviednayy, e turisetjed 1 s0d osodti Ip ow sImMopey, op sead wesunyuerednaty, ve ‘sutsoped soy inod sodei op ner 


einpey{ toq werunyuriednity, Ul Jos[iq Inj ejeqysey 


vinpey Ivou weiunyuerednity, UL SWIIS[Ig of soy Jo [[@H 


Rameswaram. Tempelschule 


Rameswaram. Ecole dans le temple 


Rameswaram. Temple School 


Rameswaram. Scuola del Tempio 


Before the Rock Temple of Tiruparankunram 


Vor dem Felsentempel Tiruparankunram 


bei Madura. near Madura 
Devant le temple de Tiruparankunram, Davanti al Tempio della rupe di Tiruparankunram 
prés de Madoura presso Madura 


Madura. Siidturm des Grossen Tempels Madura. South Tower of the Great Temple 


Madoura, Pyramide méridionale du grand temple Madura. Porta del Sud del Gran Tempio 


outh Tower of the 


S 
Great Temple 


Images on the 


Madura. 


Madura. Gotterfiguren am Siidturm 


des Grossen Tempels 


Sud 


sulla Porta del 


gure 


Fi 


Madura. 


dionale 


éri 


, 


pyramide m 


? 


x: 


Madoura. Figures de dieu 


Gran Tempio 


del 


du grand temple 


Madura. Grosser Tempel. Pfeilerhalle am Teich Madura. Great Temple. Hall of Pillars at the Tank 


Madoura. Grand temple. Colonnade vers le bassin Madura. Gran Tempio. Colonnato verso lo stagno 


10 


Madura. Great Temple. 


Madura. Grosser Tempel. 


Brahmanen in einer Halle Brahmins in one of the Halls 


Madoura. Grand temple. Brahmanes dans un temple Madura. Bramini in un atrio del Gran Tempio 


iA 


tice Resor eng 4 
] Se od 


aa sear ~ 


12 


Madura. Portico of the Great Temple 


Madura. Grosser Tempel. Vorhalle 


Madura. Atrio del Gran Tempio 


Madoura. Grand temple. Parvis 


Taysvpid o][lu lop Ofsje/T “eanpeyyy 


sIe][iq puvsnoyy, ey} Jo Tey “e[dmay, ywery 


“‘eBINpeyL 


SoUU0[OO O[[It sep a[[eg ‘e[duro} puviy, “VINOpr]y 


olyeysopteydpussney, Jeduay, lessor “einpeyl 


Le) 


FR FPR SE 


PR, SLE ES 


Ce ead 


Madura. Pudu Mandapam, Madura. Pudu Mandapam. Hall opposite the 
Halle gegeniiber dem Grossen Tempel Great Temple 
Madoura. Pudu Mandapam, halle faisant face Madura, Pudu Mandapam. Atrio prospiciente { 
au grand temple il Gran Tempio rae 


14 ? oe 


Madura. Great Temple. Subrahmanya Statue in the 


Hall of the Thousand Pillars 


Madura. Grosser Tempel 


Subrahmanya-Statue in der Tausendpfeilerhalle 


) Madoura. Grand temple; statue de Subrahmanya Madura. Gran Tempio. Statua di Subrahmanya 


dans la salle des mille colonnes nell’atrio dei mille pilastri 


16 


Madura. Strassendurchgang zum Grossen Tempel 


Madoura. Rue conduisant au grand temple 


16 


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+ 
& 
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Madura. Pathway to the Great Temple 


Madura. Via al Gran Tempio 


ABS bite fat Cate 


Ein Tempel in Madura A Temple in Madura 


Un temple & Madoura Tempio a Madura 


Ty 


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BINPVL Iv9u VSe{[TA v UT 


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19 


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Teg 


Village Idols near Trichinopoly 


Dorfgétter bei Trichinopoly 


Idoli in un villaggio presso Trichinopoli 


Idoles d’un village, prés de Trichinopoli 


adna vyjep ordmoay, yep eystA ‘todouryorsy, 
ajdwuay, Yooy oy} wory Mot, ‘Apodoutyorry, 


Ineyneyq ef ins o{dure} yyW0d np estad ana ‘1yodouryortsy 


jodmajuesjo,q toa yorqsny “Ajodouryorsy, 


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uoIsse00r1g ofduaey, ‘wes 


TUIRSUR 


UBIIIG 


Zu 


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UOISssI00Ig “WRSULITI 


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angam. Vishnu Temple. Pillars in the Hall 
of the Thousand Pillars 


Srirangam. Tempio di Vishnu 
Particolare nell’atrio dei mille pilastri 


Srir 


22 


Srirangam. Temple de Vichnou; piliers de la salle 
des mille colonnes 


Srirangam, Vishnu-Tempel. 


Pfeiler an der Tausendpfeilerhalle 


Srirangam. Jambukeshwara Temple. 


Srirangam., Jambukeshwara-Tempel. 
Teich mit Pfeilergangen Tank with Colonnades 


Srirangam. Temple de Jambukeshwara, Srirangam. Tempio di Jambukeshwara 


bassin et colonnades Stagno con porticato 


EES HERMES OEE OY fe 


Looe 


Trichinopoly. Teich und Fels mit Tempel Trichinopoly. Tank and Rock with Temple 


Trichinopoli. Bassin, rocher et temple Trichinopoli. Stagno e rupe con tempio 


De te 


Tanjore. Turm im Palast 


Tandjor. Tour dans le palais 


Tanjore. Tower in the Palace 


Tanjore. Torre nel palazzo 


f 


teense 96 


Tanjore. Grosse Pagode 


Tandjor. La Grande Pagode 


D> 


BE eg hee 5 Se. 


Tanjore. Great Pagoda 
Tanjore. La Grande Pagoda 


we a = 


Tanjore. Subrahmanya Temple of the 


7 
te 


Tanjore. Subrahmanya - Tempel 


der Grossen Pagode Great Pagoda 


Tanjore. Tempio di Subrahmanya 


Tandjor. Temple de Subrahmanya, 
nella Grande Pagoda 


dans la Grande Pagode 


bo 
NX 


og The Cikig fy 


Li 


Kumbakonam. Strasse mit Pavillon und Turm 


des grossen Vishnu - Tempels 


Kumbakonam. Rue, pavillon et pyramide du grand 


temple de Vichnou 


to 
ee) 


Kumbakonam. Street with Pavilion and Tower 
of the Great Vishnu Temple 


Kumbakonam. Via con padiglione e torre 
del Gran Tempio di Vishnu 


Chidambaram. Shiva Temple. Tank with 


North Tower 


Chidambaram, Shiva-Tempel. 


Teich mit Nordturm 


Chidambaram. Tempio di Siva. Stagno e Torre 


Chidambaram. Temple de Siva; bassin et pyramide 
del Nord 


septentrionale 


bo 
ie) 


ooljtog “BATg Ip orduay, ‘wereqmepry9 epeuuo[oD ‘vag op e[duay, ‘werequieplyO 


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5 Rivers Waliahpe 


11 Hall in the Hall 


and Pillars 


c 


C 


Centi 


> 


Chidambaram. Shiva Temple 


Chidambaram. Shiva-Tempel. Mittelhalle in der 


Ss 


of the Thou 


Tausendpfeilerhalle 


’atrio 


avata centrale nell 


1ram. Tempio di Siva. Né 


vinb: 


€ 


Chid 


Chidambaram. Nef centrale de la salle 


dei mille pilastri 


mille colonnes 


ct 
, 


de 


Bewdasserungsanlage bei Chingleput Irrigation Plant near Chingleput 


Dispositif pour lirrigation pres de Chingleput Impianto per lirrigazione presso Chingleput 


32 


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Deckenmalerei im Jain-Tempel bei Conjiveram 


Plafond peint d’un temple djaino 


pres de Conjeveram 


os Br Ee oe 


es 
tr 


Ceiling Paintings in the Jain Temple near Conjeeveram 


Dipinti nella volta del Tempio di Giaino 


presso Conjiveram 


34 


Tear + 
J Se ] 


POT! 


~ 


Tirukali Kunram. Berg mit Tempel Tirukali Kunram. Mountain with Temple 


Tirukali Kunram:; montagne et temple Tirukali Kunram, Montagna con tempio 


Conjiveram, Sri Devaraja Swami Tempel. 


Pavillon und Siulenhalle 


Conjeveram. Temple de Sri Devaraja Swami; 


pavillon et colonnade couverte 


Conjeeveram. Sri Devaraja Temple. Pavilion and 
Hall of Pillars 


Conjiveram. Tempio di Sri Devaraja Swami 
Padiglione e atrio 


36 


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turm ( 


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Conjiver 


a Temple 


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s Tempe 


eine 


rrita (Gopuram) 


tu 


a 


Conjiveram. Port 


a) 


gopour 


amide ( 


PY? 


Ps 
a 


il 


un temple 


porta 


5 


am; 


Conjever 


di un tempio 


> 


d 


ne 
ve 


Mavalipuram, Héhle der Trimurti. Schrein Mavalipuram. Caves of the Trimurti. Shrine with sa pe 


mit Lingam und Shiva - Statue. Lingam and Shiva Statues 
Mavalipouram. Grotte du Trimourti. Niche avec Mawalipuram. Grotta della Trimurti (Trinita) ; i 
«linga> et statue de Siva Niechie con linga e statua di Siva oe 


38 


3 o1dwey, ‘weind [eae Jou VI ep psog nv ofdway, ‘weimodleav 

OS] [ep Of 2nd WwW 
q L <p Tiypeary 

gr0ys ves ey} uo o[dwoy, ‘weindreaeyy joduajoog ‘urerndrypeaey 


o> 
tO 


é Ay. ates WPT = — et 
eae BR aS ees TY, we ahs a mee Ve SI REIS ES 


Ng BE en ene 


na AS Se ee ee 


([euIUe Ip eInSty o seyjeYy ‘wWeaindiyjemeyy 


seinSiq Jewluy pure (oe[dwoy, yooy) seyjey ‘weindrpeary 


= eae SES Se ls Pal a ee Te 


Rae Se ee a ae ee ie a a ae, 


xXnvUIUL p SoINST yo (soy}tjouou sejdme}) seyiey ‘wWeimodryeaepy 


UsINSIjIely, pun (jodwejuesje,y) seyyey “weindrearpy 


4-0 


(<eunfay Ip ezuojtued evy>) odna vyfou OAST[TY TUVINATTUMET <eun{priy,p souejtued vy» :royoorI un Uns Sfoljoi-segq ‘Me INOATTVARIT 


‘yassng svunfiy< folfersjeqy ‘weindryearyy 


sourueg s,vunfiy,, YoY ul joljoy weandyearyy 


oa 
+ 


a rm aS era a eS. ee ee ee hl 


Sululpood 


ajuedies [ns 
oyeot1oo NuYstA “eSainq e[jep By01H ‘wWeindijeaeyy 


yuedieg oy} uO 
nuystA ‘eSinq oy} Jo eaeg “weandryeary 


st Aad 


ll 


» * 
. 


juedies a] Ins 
juUeMIOp NouyIA :eSimocq op 034015 ‘Weinodipeavyl 


pusyns oSurpyog 1op Jne 
‘nuysiA “eSsinq Jep a[yoy ‘weaindtjearyy 


cA f 


ze 
SM Spans. 


gs 
9 


A 

NASe 

saa 
ee 


“ 
iran 


bas 


* 
5 
t 


Fate aed 


oa 


bay Sa nae I 


“eg 9 i nee 


4:2 


TWAIVY 9 BATS 


TVWVALIGG pues BATYS 


Yeaivg jo Bats 


YeaAIvg pun vatys 


43 


Trivandrum. Teich und Haupttempel Trivandrum. Tank and Chief Temple 


Trivandram. Bassin et temple principal Trivandrum, Stagno e tempio principale 


44. 


ousv\s opuRIs [[ WNIpueATLy, 


yUBy, SIg oy, “WNapuRALLy, 


uISSeg PUBIS a7] 


yotay, ass 


nO 


es 


O15 oq 


ae 


4 a 


moet 


124 


mn 


Ipue 


Ipue 


ATL, 


ATL, 


46 


iddejy Ip eisseids vi[ns L10yeoseg tddalty ¥& ‘9300 Rl ins sIneyoe,J 


Addajy Woa purijg we Ieyost yf 


Addayy jo e10yg oY} UO DoutIoYsty 


© 
+ 


= Syn > B) 2) “TpPAYVTY a) 
aUNSR] o[[NS BlVA B OT[E}}eg “Teqe[e Ip vVISop aUNSV] Bl INS IoI[loA “Ieqe[eW IP 20) 


W UdsdSpURIIG UIP UL JOOg[asSeg ‘oJsNyieqelep 


SIOJVMYOVG IY} WO PVOG-SUI[IVg "jsvVog IeVqey[e 


48 


Malabar Coast. Coconut groves on the canals in the backwaters 


Malabarkiiste. Kokoshaine an den Strandkandlen 


Costa di Malabar. Boschetto di coechi su d’un canale delle lagune 


Céte de Malabar. Bois de cocotiers et canal 


aunSe] oljep Teueo len “reqe[ey Ip eso 


s[euvo JayeMyouq oy} Ul “jsBVoH 1Vqeyey 


ue|[Ru 


jeueg “reqe[ey, ep 9300 


eypuvijg uep UT “ajsnyse 


qe 


le 


4.9 


——— 


09009 Ip owed o}0s ayatsnd oseD “reqey[e Ip eISOD 


su[eg JNWOD0D JopuN sesnoy oSeI[IA “JsvoH Iequ[ep 


| 


5 


st 


* 
~~ 


$191}0009 Sop SNOs VSLI[IA UN,p SUOSTRPT “TeGe[eAL PP 2390 


uomjedsoyoy Iojun rosneyjsiog ‘esnyreqe[eyy 


50 


eueystao eyjoddeg ‘tddery 


jedeyo ueystayg Addoly 


auuerjeayo opfedeyQ ‘tddel[y 


atjodey eystpystayg “Addaty 


oy! 


4* 


Coconut Grove on the Malabar Coast 


Kokoshain an der Malabarkiiste 


Bois de cocotiers sur la céte de Malabar Boschetto di palme di cocco sulla costa di Malabar 


% 


Liha Miia ORDA ARN fac 


7} . a 


HTN Ke eT 
SHEN L AS 


Malabarkiiste. Nayar- Familie Malabar Coast. Nayar Family 


Cote de Malabar. Famille Nayar Costa di Malabar. Famiglia Nayar 


Orv 
N 


aUNS] I[[oU OOTIVO Vp VOIR “TeQRILIT Ip BjISOD 


IOJVMYOVG OY} UL JVOG-Surpieg ysevog Ieqey{eyT 


oUNSR] BT Ins nvojyVEg “reqe{LyT op 2309 


WsdSpURIIG Usp Ul JJMps}oVry “ojsmyreqeylepy 


bh Bae 


™ 
{ 

} 
a 
' 
é 


ie 


i " 


5D 


i 
y 
a 
wll | 
4 
a 


Main Gate of the Great Temple 


Trichinopoly. 


Haupttor des Grossen Tempels 


Trichur. 


ran Tempio 


~ 
> 


Trichur. Porta principale del ¢ 


Portail principal du grand temple 


Trichur. 


uIqo0D Ip e}so00 ens vosed ep luSIpig 


ySBOD UIYIOD oy} UO Bulysig 


hie 


UIyD0D B ‘e109 VI Ins ol1eYoeg 


UTTIOD UOA 9puRIig We Teles y 


ZI hi 3 
Loe 
be Ag 


POL Mame He" 


ie 


ulyoog & put otdumay, ulyo0g B nopury e[duey, 


ulyoog ut jedwoynpuly 


) ut of dure J 


L purty 


utqvO 


Ww 


x. 


ote” same a aileae te 


Cochin. Strasse im indischen Viertel 


Cochin, rue du quartier hindou 


1 


til 
sigs 
4 | a) 


| Wil 
Ne 


ell 


Ibe 


Cochin. Street in the Indian Quarter 


Cochin. Via nel quartiere indu 


Se ee 


Cochin. Lane with Synagogue in the Old 


Cochin. Gasse mit Synagoge in der 


alten Judenstadt Jewish City 


Cochin; ruelle et synagogue dans la vieille Cochin. Vicolo con sinagoga nel vecchio quartiere 


ville juive degli Ebrei 


Tellicherry. Fischer mit Fischarmbrust 


Tellitcheri. Pécheur avee son arbaléte 


60 


Tellicherry. Fisher with fishing crossbow 


Tellicherry, Pescatore con balestra 


On the Malabar Coast near Tellicherry 


An der Malabarkiiste bei Tellicherry 


Céte de Malabar & Tellitcheri Sulla costa di Malabar presso Tellicherry 


61 


eee 


gle with Pepper Tendrils in the Western Ghats 


Jun 


anken in den Westghats 


fferr 


gel mit Pfe 


Dsehun 


Giungla con piante di pepe nei ghati occidentali 


hats» 


estg 


a jungle des «W 


ans | 


Poivriers d 


62 


Lake in the Western Ghats Jungle 


See im Dschungel der Westghats 


Lae dans la jungle des «Westghats» Lago nella giungla dei ghati occidentali 


Dschungel in den Westghats. Karyota-Palme Jungle in the Western Ghats. Caryota Palm 


Jungle dans les «Westghats». Palmier Karyota Giungla nei ghati occidentali. Palma karyota 


pee ioraeds oo oa 
acne wa 


etd 


Kadu-Knabe im Dschungel bei Mysore Kadu Boy in the Jungle near Mysore 


Jeune garcon Kadu, dans la jungle prés de Mysore Piccolo Kadt nella giungla presso Mysore 


65 


I[ejuaeprlooo yeYys) lop Ipetd re suNly o v[sunty «s}8Yy3}s9\\> Sop potd ne s1gIAlI jo a[sune 


s]eyy) UI9}Se MA 9Y} JO JOOg oY} Ye JOATY puv o[sune s}eySjse A, Joep ossng wie ssnjq pun jaSunyosq 


66 


er1osdyy ossoid vpsunts e[jou euuedeo ens vie TuvAep Npey 


e10shf{ IvoU a[SuNL oY} UI INFT SITY sLOJoq npey V 


(e10ssy{ op seid o[sunt) o}}ny vs jUBAOp Npey UL) 


ai1oshw taq Jesunyos] WI 9}IN]{ Joules 10A npey UG 


67 


5* 


tyuedaies lop orjold o O0Rs OL0gTy ‘WeyedesulIeg sjuedies xne segrovsuo0o sorzeId oeav 910¥s aIqiy ‘wrejedesuti0g 


Souojs-oYVUg YIM sory, porovg weyedesutsg UsUTE|suUNSULYOS jIUL Wneg IoStpley ‘wmeyedeSutszeg 


68 


(voyosour) ploseyy eTy ‘wejedesuttiog 


(onbsop) piiseyy ery “wejedesutteg 


(sonbsoy) piipsey, eTy wejyedesutsog 


(eoyosop,) prise ely ‘mreyedesulleg 


69 


OIOART [8B BOTJOIQ ‘eL0SA 


YIOM ye YYUISployH ‘e10sAW 


[TeAvI} NY oIAQTIQ “(IMOsLep,) 910s ATV 


yloqry Joep 1eq polwmyospjoy ‘(ansrey_) or0sAyy 


70 


ION ep OFIT} OLIVO 9 VIA “URddIC-peqvioplVy 


eL 


Avrp-yooy[ng YUM Joorjg “WeRodeq-peqeiepAT] 


sjnMq eB Ieyo jo ony ‘(UeYYo™ Np) peqeieprey 


v 


UsIIVyUISyOO PU sssvijg “URT Ye] - peqeioprey] 


eal 


2 


as ee Se ew 


= ee a ae See 


Haiderabad- Dekhan. Friichteverkauferin Hyderabad-Deccan. Female Fruitseller 
auf der Strasse in the Street 


Haidarabad. Marchande de fruits Haiderabad-Deccan. Fruttivendola 


72 


Bangalore. Hindu- Bettelménch als Strassensanger Bangalore. Hindu Mendicant Monk as Street Singer 


Bangalore. Moine mendiant hindou Bangalore. Monaco indi questuante che canta per le strade 


Haiderabad-Dekhan. Blumenhandler beim 


Aufreihen einer Blumenkette 


Haidarabad. Fleuriste fabriquant 
une guirlande 


a 
el 


* Cod 7 
re 
pati 


a" 


i 
 % 


Hyderabad-Deccan. Flower-seller putting together 
a garland 


Haiderabad-Deccan. Fioraio che intreccia 


una ghirlanda 


74 


—_— se 


Haiderabad-Dekhan. Im Friichtebasar Hyderabad-Deccan. In the Fruit Bazaar 


Haiderabad-Deccan. Bazar di frutta 


Haidarabad. Les fruitiers du bazar 


75 


Haiderabad-Dekhan. Strasse mit dem Char Minar Hyderabad-Deccan. Street with the Char Minar 


Haidarabad. Rue et Tchar Minar Haiderabad-Deccan. Via e Char Minar 


76 


Granite Rocks near Hyderabad 


Granit-Blocklandschaft bei Haiderabad 


Blocs de granit dans les environs de Haidarabad Massi di granito presso Haiderabad 


is 


Fs 


Are 
rn 


ee 2), 


Ausblick vom Golkonda-Fort gegen Haiderabad View from Golconda Fort towards Hyderabad 


Vue prise de la ¢itadelle de Goleonde, vers Haidarabad Vista dal fortino di Golconda verso Haiderabad 


78 


Konigsgrab in Golkonda 


Mausolée royal & Golconde 


i) 


Royal Tomb in Golconda 


Mausoleo reale a Golconda 


i 


eEpuoofoy & eval OsTOsneL 


epuoo[oy ut quioy, TeAoy 


f 


me 


= 


. 4 r 
We Pe. 


epuoojox) B [eAOI 9gTosne 


BpUOY[OX) Ul QuissslUgy 


canes Se re Eo rt 4 


80 


RING [IPY Ooworpy Ip Vquioy ‘zequiny [oy I] “«ndetfr¢ yeyg [Ipy poumevyoy, op nevequro} ‘zequiny [or oy ‘1nodvlprg 


yeys [Ipy pewmueyny, jo quioy, ‘andeftg Yeyg [py pewuvyow sep Teuqriy ‘zequinyg joy ‘indelrg 


3 ahi ela aa Fs 


2 2b3 ERTL AS 


81 


6 


IL Wryerqy Ip equioy ‘ezney wryerqy “indelrg 


J] wryerqy Jo quoy, ‘ezney utyeaqy “indeltg 


chee 


ee Hei MAGN oF Bik, Cahn is coelleoaes, 


* 


s 


My 
ns 


II WIqeagy.p neoquio, ‘eznovy wiyerqy “Inodelprg 


‘TT SuIYRIq] [eMgeiy ‘ezney wTYyeIqy “Indeltg 


’ 


a 


i 


se, 


82 


6° 


asjid (Great Mosque) 


ama Mé< 


c 


J 


r of the 


O 


i Gal 


Bijapur. Inte 


oschee) 


rosse M 


as! 
x 


Bijapur. Inneres der Jama Masjid (C 


a) 


> mosche 


erand 


id ( 


1SC1 


Cc 


ama M 


alla Je 


e 


apur. Interno d 


ij 


B 


tyrande 


djid (¢ 


ase 


a Djama Ma 


r de | 


er1eu 


, 


vpour. Int 


ata 


Bid 


opuojs o[jou zequins JOH [oo eyo Bop eureroueg -indeitg | -— uvpd-oret1ie] @ zequiny [OH oe doa ‘ay[tA ey “rnodefprg 


punoiSyoeq oy} Ul zequiny [oH oy} YW ATO ogy, ‘andelig puniSi9july] WI zequiny Jor Wop yu ypeyg eq ‘Indeltg 


= 
co 


ries | fx 


—_— >. 


neqoroy ‘aindeltg 


sro[ssng ‘andelt 


da 


ee ne 


soyeqoroy ‘anodefprg 


Jeptyney “indefig 


85 


Bijapur. Palastruine Bijapur. Ruined Palace 


Bidjapour. Ruines d’un palais Bijapur. Ruderi di un palazzo 


86 


Bijapur. The Taj Baoli cisterns 


Bijapur. Die Zisterne Taj Baoli 


Bidjapour. Citerne de Tadj Baoli Bijapur. La cisterna di Tai Baoli 


87 


Im Héhlentempel von Karli In the rock-hewn Temple of Karli 


Temple souterrain de Karli Nel tempio delle grotte a Karli 


Trimurti in the rock-hewn Temple 


Trimurti im Héhlentempel von Elephanta 


(Bombay) of Elephanta (Bombay) 
Trimurti & Eléphanta Trimurti (trinita) nel tempio delle grotte 
(Bombay ) di Elephanta (Bombay) 


89 


peqesuvainy osseid oyeseq Ip 90004 


peqesueiny eeu (dery, weed) ieseg 


peqesuriny,p sead ajjeseq op sayonog 
peqesuviny 10q Ieysspuepuoynyg - }[eseg 


90 


91 


rotta N. 3 


oO 
fom) 


Aurangabad. Atrio della 


la troisiéme grotte 


; 


Aurangabad 


TUBINV VIqey Ip oejosnep_, ‘peqesuviny 


IuvIned vIqey ey} JO quIOy, ‘peqesueiny 


jwuving ¥B,Iqey op s9josneyy, ‘peqesueiny 


Tuvaneqy vIqey WOA TeMgery ‘peqesueiny 


92 


peqeieineq Ip 00g 


}10 7 peqe enV 


peqeyeineq op joy] 


110, J -peqeyeyneqd 


93 


(e\stIppnq) TL ‘N BNOrIH “BLOT [ 


TL “AN 848 ysIqppng “e10Ty 


(enbryppnog enbode) TT ‘ON 9}}0145) “RIOT 
(qosysTyppng) TT “IN OMeH “BLOT 


94 


Orv 


wep 
a. 


naa AES A BROOM 


ytues j 


t 


Tat: 


ihe 


1 


Hlora. Budi 


k 
y 


Buddha-Statuen in der Héhle Nr. 12 


‘ 


Ellor 


gf 


p. 12 


Ne 


e 


> Bouddha dans la grott 


Statues de 


Ellora, Héhle Nr. 10, Buddha-Kapelle Ellora. Grotto Nr. 10. Buddha Chapel 


Ellora. 10¢ grotte. Chapelle de Bouddha Ellora. Grotta N. 10. Cappella di Budda 


IpuvNy O10} [OO OTIZW ‘(NPUT) CT ‘N BOTH “e10] [Tq 


IpURN [1M Oy} YA [TH “(Mput) CT AN erp 


BS. 


i 
i 
& 
: 


2 LOT [A 


IPUCN NVIIN, 9] D9AV OT[VG “(O}SINOPUIY) O}}01S5 aCT “VIOT[Y 


IpuvN Jog Wop }U eT[Vy “(YOstsIMpuly) CL “IN 9[GOH ‘eso [WY 


97 


wYqeg BIPUT OULCID IP v}OIS VLU TULIPUT IP eNIRIg “VIOT [A vyqeg-eapuy,P vulelp oyyorS vl suLp TueApUTP oNjRIg “eIOT TT 


eYGeg VIPUL OAV UTeF oY} UL TURIpPUT OY JO ONIeIg “VIOTI eYqeg VIPUL V[YQH-Uleel Jop Ul lueIpUy Jop onjzejg “eIOTIA 


fo @) 
2) 


4 i 
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gu 


ee ‘ 
Sag BER 
eg ¥" 


‘ Ce As 


IUBN SVU “GZ N BI}OLD “RLOT[A 


TURN SBIIG “6S “AN 079014) “BLOT 


TURN SB 


} 


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S$ 


64 


IUBN SBS 6S 


‘O 


“dT 


N 


9}JOTL) “Be 


LOTTA 


N °149H “P40 


99 


7* 


—seehCU 


Kailasa Temple 


Ellora. 


Ellora. Kailasa - Tempel 


Tempio di Kailasa 


Ellora 


Ellora. Le Kailas 


j=) 
© 
— 


Ellora. Secondary Shrine in the Kailasa Temple 


Ellora. Nebenschreine im Kailasa-Tempel 


Ellora. Sanctuaires latéraux du Kailas Ellora, Cappellette laterali nel tempio di Kailasa 


101 


oldwey, uUeIH [op OJUOUIeseg “eseTIey Ip o1dmoey, ‘eI0[[q 


e[dwey, JoryQey} Jo [eysopeg ‘o[duey, esuley “ero ]q 


jedrourrd o[dwa} np ef90s ‘se[lvy eT ‘er0[ [Gy 


sjedue}j}dney sap jexoog ‘jedway-esviivy “eLOTIL 


102 


: e XO olIOTeS V] VP SJolfor-seg ‘Seley eT] “V1OT[F 
VUIOISI VIOT[VS VI[OU TASTITY “esepley Ip otdwey, “e10[ [GT 9UIO}X9 9110] I 9p SjJory q ‘svpley oy To 


a11o[VH UsIossny Joep sjoljay ‘Jodmey,-vse[ley “PLOT [HL 


AiaT[ey 1ainO ey} Fo sjorjey ‘erduray, Vseprey “e107 [GT 


ie) 
cs) 
=~ 


yIseN ossoid Avquiog Ip weosveq jep ouvidny 


YISeN resu uvodseq-Avquiog jo nve}elg 


eee ate chs al de sO ilies 


yIseN op sead ‘Avquiog op uvyyeql ep neejyeig 


YIsenN toq uveyyoq-Aequiog sep eyoR[zqooy 


rte nae 


ara 


LS i Re RS Re 
. en a te Oe 


or 
a ~ 


ERR CAT Cort etn me 
Beso i ei i iin i ta ee a SO 


104 


IIQAVPOL) Ip OLOVS OUINIT [ON “HISVN 


IOATY 110 


A® 


p 


04) poloVg oy} UO sooV 


Id 


3 


ut 


T 


qe 


ad 


“yIyse 


N 


TIaABpOLH) np 


QLoVS VAN] o[ SUP JUVUSTIeq oS saTeply 


TLOAVPOL) SSN[ WY USSI[Ioy wie udT[e}sopeg 


“ISeN 
“ISeN 


105 


| 
he] 


Felshéhle bei Nasik 


Grotte dans les environs de Nasik 


106 


Cave in Nasik — | 


Grotta nel masso presso Nasik — 


— = 


Ajanta, Héhle Nr. 1. Mittelschrein 
mit Buddha-Statue 


Adjanta, Grotte No. 1. Niche centrale et statue 
de Bouddha 


107 


Ajanta. Cave Nr. 1. Central Shrine with 
Buddha Statue 


Ajanta. Grotta N. 1. Cappella centrale 
con Ja statua di Budda 


stared np so[vinu soinjuleg “LT ‘ON 9}}019 “eyuelpy 


ofaye [Jou Tern yurdiq “LT “N ByHorH “ejuLly 
OdT}IOg OY} UL soOdSeTT “LT “AN 9ABD -ejuely - eyyeysoA Lop UL UsTotoleuIpue AA “LT “IN 91GQH ‘ejuely 


i.e) 
© 
— 


osseIsuly eraos tyurdiq 


souvIjUy OY} IOAO SSUTIUIV| “LT 


ELON: © 


430 


il 


In ‘e 


jue 


N 9AReQ 


ty 
“eqyuely 


cS) 


g1}U9,[ Op SNssop-ne so[eInuUl soinjuted ‘LT 


SuBSuly Wop Jeqn WoTer19[eyy “LT 


ON 9}}015 


IN 8149H 


‘ 


eByUe 


pv 


-pquely 


109 


Ajanta, Inneres der Héhle Nr. 19. Dagoba 
mit Buddha-Statue 


Adjanta, Intérieur de la grotte No. 19 


avec statue de Bouddha 


110 


Ajanta. Interior of Cave Nr. 19. Dagoba with 
Buddha Statue 


Ajanta. Interno della grotta N. 19. 
Dagoba con la statua di Budda 


ade of Cave Nr. 26 


anta. Fag 


j 


Ajanta. Fassade der Hoéhle Nr. 26 


N. 26 


a della grotta 


at 


Faeci 


ta 


jan 


A 


26 


Adjanta, fagade de la grotte No 


— 
—_— 
—_— 


Sanchi. Nordtor der Grossen Stupa Sauchi. North Gate of the Great Stupa 


Santchi. Porche septentrional de la grande stoupa Sanchi. Porta settentrionale della grande Stupa 


112 7 a 


Sanchi. Pfeiler des Osttors am Grossen Stupa Sanchi. Pillars of the East Gate on the Great Stupa 


Santchi. La grande stoupa; Sanchi. La grande Stupa. 
piliers du porche oriental Pilastri della porta orientale 


113 


2 
ware 
~ 


a 


Konarak. Die Schwarze Pagode, Tempel des Sonnengottes. Konarak. The Black Pagoda. Temple of theSunGod 


Konarak. La Pagode Noire (temple du soleil) Konarak. La Pagoda nera, tempio del Dio del Sole 


114 7 ae 


vs ne F ~ * 


Konarak. Skulpturen an der Schwarzen Pagode, 


8* 


ein Rad des Sonnenwagens darstellend 


Konarak. Sculptures de la Pagode Noire: 
une des roues du char solaire 


4 REI EERE, 
Ae Pe eee ? 


; <a . 
7 oi DES a 
CN oe ae ee ee eo 


=~ say 
ee Tew 
in FO SER, Fe 


te, 
pia se 


Mes 
Keb Ny 


SePre Pree rs rs 
senor 


PRESET CELE TA! 


Konarak. Sculptures on the Black Pagoda 


representing a Wheel of the Sun Chariot 


Konarak. Sculture della grande pagoda. 


Ruota del carro del Sole 


116 


Puri. Ein Sadhu und zwei Brahmanen 


Pouri. Un sadhou et deux brahmanes 


116 


: hf a i 
a he eee ee eee 
EO ee MRE 


” 
ini 


Puri. A Sadhu and two Brahmins 


Puri. Un Sadht e due Bramini 


Puri. A Brahmin from Orissa 


Puri. Ein Brahmane aus Orissa 


Pouri. Un brahmane d’Orissa Puri. Bramino di Orissa 


Ly, 


qyeuuesee ip o1duey, ‘tang | yyeuuesefq op efdwoy, tanog 


ejduoy, jnvuIessne¢ Ting | joduray,- yyeuuesep ‘tang Sas ta & 


Niels ; 
hitter ee 


118 


Tonike sess 


Se 


> 


oe Iie corr 
Pie. ditaper ey 
y . = > +=" 


- 
Prey 


o1dure} Te TuRAVp tOURG Oo BIA ‘Tang 


ajduray, ey} eroyoq sdoyg YIM Joorjyg ‘Ting 


edule} ef, juvAep sonbeaeq jo ony Tan0g 


jodway, Wop IOA UopngsyneysioA ju ossesj}g Ting 


£19 


= . ouuepodeg ft sod vyurdrp ourmerq un Ip eseQ “Ieaysourqnyg ue[ ep anof ef nod ojyured ouvwyeiq un,p uosTey] ‘“IvAqsouvqnyg 


IvaX MON oy} IoF poyured urmyerg @ Jo osnoy “Ieaysoueqnyg qyeaieg jrozsayeineN olp Inj ‘uourMYeIg Soule snepy ‘IvAysoueqnyg 


120 


efeivsulry Ip o1dway, uery [][ ‘1vaAysourqnyg 


ejdmay, elviesury jeory oy “1teaysoueqnyg 


SEES 


— 


=e? * 


e{[peiesuly op ojduio, puvis o7] ‘Ieaysoueqnyg 


joduaey-eleiesury asso 


Ig Joq ‘Ieaysourqnyg 


N 


= mere a aasnial " 


24s 


Urges t tee be 


is seis 


buBile i 


Met Sai amen, 


BREEAM cots (iis: 


Bhubaneshvar. Mukteshvara Temple 


Tempel 


Mukteshvara 


Bhubaneshvar. 


Bhubaneshvar. Tempio di Mukteshvara 


ara 


shvar. Temple de Mukteshv 


Bhubane 


122 


= 
= 
e 
= 
e 
e 

e 
cS 


i 


~k 


OVNI 


Sale ind 


Heriuwisay 


Veuve, Teepe. 


MSY a hewwren | 


Digs eelgite i i S e EN ae Se Eaa ea a 


Bhubaneshvar. Raja Rani Temple 


Bhubaneshvar. Raja Rani-Tempel 


Rani 


. 


va 


2 ¢ 
ie 


Bhubaneshvar. Tempio di 


Bhubaneshvar. Temple de Radja Rani 


123 


Bhubaneshvar. Ein Sadhu (Hindu-Eremit) 


vor seiner Klause 


Bhubaneshvar. Un sadhou (ermite hindou) 
devant sa cellule 


Bhubaneshvar. A Sadhu (Hindu Hermit) in front 
of his Cell 


Bhubaneshvar. Sadhu (eremita ind) 
davanti alla sua cella A 


124 


Bhubaneshvar. Midchen auf dem Weg zur Schule 


Bhubaneshvar. Fillettes allant 4 l’école 


125 


Bhubaneshvar. Girls on the way to Schoo] 


Bhubaneshvar. Bambine che vanno a scuola 


a 


tt serene era ee 


Der Tempel Dakshineshvara bei Kalkutta 


The Dakshineshvara Temple near Calcutta 


Le temple de Dakshineshvara, pres de Caleutta Tempio di Dakshineshvara presso Caleutta 


126 


Bengalese Village. Surul near Bolpur 


Bengalidorf. Surul bei Bolpur 


Village bengali Villaggio bengalese. Surul presso Bolpur 


127 


ell] eyo oseyesueq vuuog yonol UOs B a[VSUNg Np suUlUIE,7 


JeoyA-Sutuutdg oy} ye ULUIOAA oSeTRSUOg peaiuurdg we uo[esueg sne nei 


ie @) 
ex | 
— 


= 


129 


Lady with Musical Instrument in Bengal 


Frau mit Musikinstrument in Bengalen 


a (Bengala) 


1 music 


trumento di 


c 
5 


Donna con 


t de la musique (Bengale) 


emme jouan 


ae 


yey Sst[ey tp ordure} [I ossord nput ojjeddevo uoo ouseig “eyyno[VO 


e[duay, }eYSI[VYy ey} Ivseu SoUlIYg Npuly pue Yury, “eNoTeg 


yeystrey op edu} np sead sajstnopury sejjedeyo jo ulsseg “eyyNoTRO 


jedmay-jeqSl[ey Wleq ouleryosnpuTy pun yorey, “eynyley 


im 


eijndemyeig jep dAli ang - 


eijndemyerg oy} Jo syueg ay} uO 


i el is eR re 


Se a ae ath Rae 


eijnodeuyeig np pioq ny 


eijndewyerg sap Jejq wy 


Vl 


g* 


Hindutempel in Gauhati Hindu Temple in Gauhati 


Temple hindou & Gauhati Tempio indi a Gauhati 


pajyndemyeig [us o1dure, Jap ejod 9 ouseg ‘1yeqney srinodeuyerg up prog ne ofduro} un,p qrejzod yo sureq sey anod soryeosq “TeYyNey 


eijndemyerg oy} uo yol0g o[duey, pue sovid-suryyeg “yeynery eiyndeuyerg we oj1ojdjedmay, pun o{fojsopeq ‘Tyeyner 


tO 


eiqqou vijou ouuedeg “Surpifieq 


$0.q oY} Ul sesnoy ‘Sutjeelieq 


‘ 


2. 
Re eee, 


tiene 


piei[Ino1q 9] suep suostey “Surpiflieq 


[°GON WI Jesney ‘surifieq 


Le) 


ojyeorour [we eyode], vei[niouey ‘“surpitieq 


JOYIV 9} 3B [ALD vyoday ‘surpoofsed 


eyorem ne eyodey] ouner ‘surified 


}YIV]Y Wop jne usyopryy-eyodeyT “surpified 


> > 


hn | 


_ ting a 
oie 
’ 
7 3 
: % 
A, 
4 Ew 
oe ae _ 
< 


Market in Darjeeling 


Markt in Darjiling 


Mercato di Darjiling 


Le marché a Darjiling 


136 


Tea Plantations near Darjeeling 


Teeplantagen bei Darjiling 


Plantages de thé pres de Darjiling Piantagioni di té presso Darjiling 


Stupa bei Darjiling Stupa near Darjeeling 
Stoupa prés de Darjiling Stupa presso Darjiling 


Mountains near Darjeeling 


Berge bei Darjiling 


Montagne presso Dariiling 
Oo é f=] 


os 


Montagnes prés de Darjiling 


149 


ee 
Ce 


enh et NONE iis epee DI ARE 


Lamas am Eingang des Ghum-Klosters 


bei Darjiling 


Lamas devant l’entrée du cloitre Ghum, 


pres de Darjiling 


tab 


140 


ne Ota ent renege eI oe 


Lamas at the Entrance of the Ghoom Monastery 


near Darjeeling 


Lama all’ ingresso del chiostro di Ghum 
presso Darjiling 


e 


1 ei i tr so PURER TERR TNT OA OA RTE ARRON en 16: OE LALA EOL PIR NASA, ih TT REN SI ce af 


_ amass ounyr wera 
© Skene rT RGA A Beef = “apne ISA RNR A ENRON ERI MNT? MATEY IAP AERT IRI re maar tir 


A Lama in the Ghoom Monastery 


Bin Lama im Ghum- Kloster 


Un Lama dans le cloitre Ghum Lama nel chiostro di Ghum 


14:4 


arte 


ew en ee 


oo AGESRR EEK 


Darjiling. Junger tibetanischer Ménch Darjeeling. Young Thibetan Monk 
mit Gebetmiihlen with Prayer-Mill 
Darjiling. Jeune moine tibétain et moulins Darjiling. Giovine monaco tibetano con molini 
& priéres da preghiere 


 . ee 


Bine>~ 


a? 
: F 
: S 
te 


rp awty' 


eh 


Ys 


N 


ist ERA FORA Mera ra net 


ud 
ces Plea iliac . 
pen ti 


= TATA NS EEN ER Pete e 


Darjiling. Junge Tibetanerin Darjeeling. Young Thibetan Woman 


Darjiling. Jeune Tibétaine Darjiling. Giovane tibetana 


143 


Armer Bauer vor seiner Hiitte in Patna Poor Farmer before his Hut in Patna 


Paysan pauvre devant sa case, 4 Patna Contadino indigente davanti alla sua capanna a Patna 


144 


vost \cortnnenenne a ag ean a i 


ly QI RARE. 2 ORRIRIBCH 
acu sehen HK; 


ee 


igen 


Patna. Knabe bei einem Hindualtar Patna. Boy near a Hindu Altar 


Patna. Jeune garcon prés d’un autel hindouiste Patna. Ragazzo presso un altare indu 


145 


10 


The great Buddha Temple in Buddha-Gaya 
Il gran Tempio di Budda a Budda-Gaya 


ip - 7 4 | 
2 | Ee cei: blew, 


146 


2% 


21 gh) BS ced fg? 


~- 


Bouddha-Gaya 


4 
a 


Der grosse Buddha-Tempel in Buddha-Gaya 


Le grand temple de Bouddha 


I ECEIP ELA ELLER D LED IE PAE 


ALAA PLE PAR ALOR A SLEDS PLAS TI 


a. Entrance to the Buddha Temple 


Gay 


a- 


Buddh 


Buddha-Gaya. Eingang zum Buddha-Tempel 


Budda 


al tempio di 


SssO 


Gaya. Ingre 


Budda 


Bouddha-Gaya. Entrée du temple de Bouddha 


147 


10* 


Buddha-Gaya. Pilger vor einer Buddha-Statue, Buddha-Gaya. Pilgrims before a Buddha Statue 


in den heiligen Schriften lesend reading the Sacred Writings 


Bouddha-Gaya. Pélerin lisant des textes sacrés Budda-Gaya. Pellegrino davanti a una statua 
devant une statue de Bouddha di Budda in atto di leggere le sacre scritture 


%. 
¥ 
PY 
= 
4 
4 
om 
sam 
‘tn. 
— 
eas 


Buddha-Gaya. Pfeiler des alten Zauns 
und Garten beim Buddha-Tempel 


Bouddha-Gaya. Piliers de l’ancienne enceinte et 
jardin prés du temple de Bouddha 


Buddha-Gaya. Pillars of the old Enclosure and 
Garden near the Buddha Temple 


Budda-Gaya. Pilastri dell’ antico recinto e giardino 
presso il tempio di Budda 


149 


vivy-eppng eo efer eij OUTWUIeD UT] efex-eyppnog jo vefexy oijue oyn0jy 


vfker-eyppng pue vAey weoMjoq peoy ey} UG vdéey-vyppng pun very uoyostmz ossviig rep ny 


cae Ree 


RING IoYG Ip oeposneypL Weiesesg yeyg 1oyg op sgjosneyy “Weieseg 


qein s.yeyg rteqyg weresrg 


quo, $,Yeyg 1eyg “WRIRseEs 


151 


qezsuviIny Ip veyosou e[ 0d eSury jep vATYy “sorvueg qezsuviny,p sanbsour vy jo efuey a] ‘serevusg 


onbsoy] qezsuviny YIM sa3uey oy} Jo yueg ‘soreueg S,qezsuBINY IYoSO|{ Jop j{W sefury sop Jojq ‘serveuog 


‘ig 
emer’). 
vi _ fo 4 


bs 


Se 


152 


. ‘ 
ta 
E ae 
* 6 
‘. ; ; 
se s Z 
f be 
a Y rg! 
W fe; : 
ww 
er : 
i a 
é capes | : : = t 
rae 


sosuvy 


ey} 


isin eg: 


IZZV[V 


(esuey [ep BATI BI[NS 


d 9 tuorzn{qe 


9] 


rod turpeiS) Wey) ‘servueg 


uo soovteg pure (soov[d-suryjedg) syeqxy ‘sorvuogd 


aSury np patoq ne steyed yo 


(suotjn[qe soy anod seyo1od) syeyy “sereugg 


soSuey ue ojsvreg pun (ezjetdepeg) 


sjeyy) ‘soreueg 


hoG 


osodiz ul nypeg ‘soreuog 


jsol BY SuLye} snypeg ‘sorrueg 


soder ne snoyprs ‘sereuog 


snypeg epueyny ‘sorevuog 


jeIPH [Ns luUlASso[[9q “Sse1vusg 


«s}eyS> Sd] Ins sulIe}ag “‘Sqtvuggd 
yey oy} je SMlIs[Iq serevusg 


yeyH We Jes{Ig ‘servueg 


4 
4 
% 
' 
> 
1 
is 
\g 


7 
Bin et “ys 


a 
— 
& 
% 


Benares. Cremations at the Pari Salsai Ghat 


Benares. Leichenverbrennungen am Pari Jalsai Ghat 


Incinérations sur le <ghat» de Pari Djalsai Benares. Cremazione sul Ghat di Pari Djalsai 


Benares. Ghats on the Ganges 


Benares. Ghats am Ganges 


Bénarés. Ghats au bord du Gange Benares. Ghati sulla riva del Gange 


a7 


Why 
) ar Ab i: 
2 nyrnayy 
aL Fi 


a ae a 


Benares. Betende Pilger am Ganges ” Benares. Praying Pilgrims on the Ganges ce 


Bénarés. Pélerins en priére au bord du Gange’ Benares. Pellegrini oranti sulla riva del Gange 


158 


A Sadhu 


Ein Sadhu 


Un Sadhu 


Un sadhou 


mi 


159 


eet omen li 
ee een ete A green mrraktamminnem 


an 


Sarnath. Ruinen des Klosters und Dhamekh Stupa Sarnath. Ruins of the Monastery and Dhamekh Stupa 


Sarnath. Ruines du cloitre et stoupa de Dhamekh Sarnath. Rovine del chiostro e Stupa di Dhamekh 


160 


Sarnath. Lowenkapitil einer vom Kaiser Ashoka Sarnath. Lion Capitals on a Pillar erected by the 


errichteten Saule Emperor Ashoka 


Sarnath. Chapiteau d’une colonne ¢érigée par Sarnath. Capitello di una colonna 


Vempereur Ashoka eretta dall’imperatore Ashoka 


| 1614 


44 


Allahabad. Segnender Bettelménch an einer Wallfahrt 


Allahabad. Moine mendiant bénissant 


des pélerins 


162 


Allahabad. Mendicant Monk blessing a Pilgrimage 


Allahabad. Mcnaco questuante nell’atto di benedire 
un pellegrino 


Allahabad. On the Walls of the Fortress at the time 


of a Pilgrimage 


Allahabad. An den Mauern des [’orts 
zur Zeit einer Wallfahrt 


Allahabad. Les murs de la forteresse 4 l’époque Allahabad. Davanti alle mura di un forte durante 


dun pélerinage un pellegrinaggio 


ails ; 


aj1OJ [Op OUIOJUT [JOU IIepNy “MouyonT] 


410,q 94} UI sUINYyY “MouyoN'T] 


| 
| 


a][epeyio el suep suINY “MouyNy] 


410,q WT oUINY “MouyoN] 


164 


BIVGUVU], [JOP VoYOSOU opuvIs VT] “MOUYON'T 


onbsopw Bivquieuly }veit) oy], “AouyON] 


3 


SSN RL OSORIO ENGEL. 


a) 


SSELSPIPPR eter ee: 9% 


ie 


erequeuy ognbsom epueis ey “Mouyny] 


SoyoIsoy] - BIVQWVULT essoir) “MOUNT 


165 


a 


ooonls [vB luImMoy ‘(pueyxjepung) ieseg eaieg | ronof op ures} ue sommoyY ‘(pueyyjepunog) reseg emg Pei: a 


Aelg ye voy, ‘(puexjepung) reseg ewig jotdg wieq 1ouuRp ‘(pueyjopung) areSeg eaareg 


166 


puexjepung 


pueyjepung 


Jop OLSSeI[IA uN UT 


UI OSeIIIA & UT 


pu 


eyyjepunog np esei[IA un sue(y 


pueyjopung url J1oq Weutls Uy 


167 


Khajuraho. Kandarya-(Shiva-)Tempel 
Khadjouruho. Temple de Kandarya (Siva) 


168 


Ma Hi 2 


if. 
on. 
-_ 


Khajuraho. Kandarya (Shiva) Temple 
Khajuralo. Tempio di Kandarya (Siva) 


se Pon 
—eE_ ee S 


Khajuraho. Schrein des Tempels von Surya. 


Khadjouruho. Sanctuaire du temple de Sourya 


169 


v 
A 
%: | 
f 
we 
te 
cd 


Khajuraho. Shrine of the Surya Temple 


Khajuraho. Santuario del tempio di Surya 


RS ek, 


a a 


42 


Khajuraho. Seitenpavillons an einem Tempel 


Khadjouraho. Pavillons latéraux d’un temple 


170 


wt 


a 


Khajuraho. Side Pavilions in a Temple 


Khajuraho. Padiglioni laterali esterni di un tempio 


sar | 


Dwelling-house in Mau Ranipur (Bundelkand) 


Wohnhaus in Mau Ranipur (Bundelkand) 


Maison d’habitation & Mau Ranipour (Boundelkhand) Casa d’abitazione a Mauranipur (Bundelkand) 


171 


5 
} 
| 
i 


+4 
ie ¢ 


ie GAG SREY gery 
’ t= é 


Urcha. Chaturbhuy - Tempel 
Urcha. Temple de Chaturbhuy 


t 


i 4 


ei 


ny 


ATS 


wpe 


a ow tee 9 


ae 
er 


bi ns ee 


* 
ant sia 


s 


Orchha. Chaturbhuy Temple 


Urcha. Tempio di Chaturbhuy 


Fist ail pees Peace eR oak! ram atl 


=» 


Urcha. Hof eines Palastes Orehha. Courtyard of a Palace 


Urcha. Cour d’un palais Urcha. Cortile di un palazzo 


Ai 


oosedtoutid ozzeyed jap a[euortijua}jes oJIVg “eyoIp, rarutid stveped np piou oyaeg “eyoiIg 


aoveg Aleoulrg oy} JO yAeg UIOYION “eyyoIO sajsvpedusjsin,g sep [19], IeyoIppIoN “eyoig, 


UU fe 


oosedroutad ozzejed [ep e[euoIpli9l oJIeg “eyoty) 


eovreg Ajeoutrlg oy} JO WARg ULByNG “eYYoIO 


iis, 


= : : 
= 


eee eeyuAraeTe 


i OTL “ 


an 


Jatoutad stejed np pns otieg “eyoig 


sajsv[eduo}sin gy Sep [la], Jeyot~pns “eyoig 


Als 


Ipeulou Ip oyuouredmevo0y “eyoin sepemou op juemedumey “eyo1G 


uaielduey Wileq Y[OA Sepurepue AA ‘“eYIN 


dueg s1eyy Surqoyd spemoy “eqqoro 


176 


vyyeq Ip ozzered I] 


erIyeq JO aovled oy,L 


eye op steed 


BIYed UOds Sele JOT 


Tih 


IOI[VMY) Ip OT[ojsvo Jop odnz vVI[NS o}sTUTeIS onyeIG IOT[VMD Op of[opejlo el op Jeyoor nv vurelp senjRig 


TOTVMY JO YIOY poyeypo}seo oy} WO sonzejyg vures IOUVMH UOA UOS|oJSing we usnjeyg-eules 


™ 


O]JeIsvO [TB eI[VG “IOTTVMH 
PEPRNO ey} 0} WI “Lore 


Mt) 


aT[opeyto wr] “LOT[VAH 


Sing Inz suvsIny “IOl[eay 


12* 


172 


* 725 cae 


ania 


Sea Ge FSR 0 eee 


FE UM Mee re 


aa 


; 

on 

7 

< 
as. 
ee 
_* 
¢ . 
Y) 
An 


i OEY Mt iy lh 


walior Fort. The Telika-Mandir Temple 


G 


alior-Fort. Der Tempel Telika- Mandir 


Ww 


G 
C 


zza di Gwalior. Il tempio di Telika-Mandir 


Forte 


alior. Le temple de Telika-Mandir 


Ww 


“| 
I 


=) 
oO 
— 


Gwalior. Aufstieg zur Burg Gwalior. Ascent to the Citadel 


Gwalior. Montée vers la citadelle Gwalior. Salita al castello 


181 


= 
F 

: 
t 


Gwalior-Fort. Saal im Palast des Man Singh Gwalior. Hall in the Man Singh Palace 


Citadelle de Gwalior. Salle dans le palais Fortezza di Gwalior. Sala nel palazzo 
du Man Singh del Man Singh 


182 


x 
Pix 
S 


su £E 


a= 


Gwalior. Steingitterwerk im Grabmal 


des Mohammed Ghaus 


Gwalior. Fenétres de pierre ajource dans le 


mausolée de Mohammed Ghaus 


18 


| 
| 
| 
| 


Gwalior. Stone lattice-work on the Tomb 


of Muhammad Ghaus 


Gwalior. Graticolato di pietra nel mausoleo 


di Maometto Ghaus 


[eye fey “easy 


Teyqeyy fey “eaisy 


eye [pay ey] “‘wasy 
Teqeyq fey, “easy 


184 


jeyqey fej, Jop OULeJUT “eIsy 


Teye fey ey} Jo rols1eyuy “eisy 


g* 


& 


ab Pyvie 


ve 


y, 


Senese : 
eeeoe2*-~ 
SSRRHSi 

SSRLESTLS 


TeyeyT (pez, np Inetazgjuy “eisy 


Teyey [ey sep setouuy “eisy 


> 


185 


eye [ep [Ns VISTA WOD OUOI[SIpeg “Visy Ip ¥zZ0}10q 


reyeyy fey oy) Jo MTA YM uOTAeg y40.7 B3V 


Pn re it aw 


7 
4 
: 


[eqen [peL oO IMs ONA 99AV UOT[TARY “VISY.P 110 


leqeyy fey, Wop Juv Yop ju uopIAaeg "oy-wisy 


186 


[eqeW eyy tp ozzeyjed [oo TeGeW Seay. oP 


ysegq lnsuy,p Oulpreis [[ “‘eisy Ip eZz0\10 4 stujed of ooae Seg lmnosuy,.p ulprel oy] ‘visy.p 107 
> Tp ‘ era ; 7 2 { . -eis 
aoveg Svyy YIM uepiey seg linsuy oy, og vis [VURW Sey IseV[Vq Wop plu yseg linsuy woyiey Jo” “WOy-VisV 


187 


RS PES eae 


le) 


Agra Fort. Interior of the Moti Masjid 
or Pearl Mosque 
(moschea delle per 


Fortezza di Agra, Interno della Moti Mascid 


i2.@) 
i> @) 
_— 


les» 


r 


«Mosqu 


oder Perlmoschee 
Fort d@Agra. Intérieur de la Moti Masdjid ou 
ée des pe 


Agra-Fort. Inneres der Moti Masjid 


Courtyard of the Pearl Mosque 


Agra-Fort. Inneres und Hof der Perlmoschee Agra Fort. Interior and 


Fort d’Agra. Intérieur et cour de la Mosquee Fortezza di Agra. Interno e corte della moschea 


de perles delle perle 


189 


F 


SS 


3 


tld 


. 


fo 


UG ROM CORUM DO 


a 


oF EGIL ¢ CARN i SEIT 


ae 


~ 


Se ey 


LOGE A eR) 


man Burj 


_ Agra Fort. Pavilion Sam-man Burj 


Agra-Fort. Pavillon Sam 


glione Sam-Man Bury 


Fort @Agra. Pavillon Sam-man Bourdj 


Fortezza di Agra. Il padi 


190 


a 


sa ae gs, 
‘ ‘ Sores 
iY~ar.? Ss s 
A A 
mo SC 
Ss 
3a os 
S 3 
a ES 
= ash ~~ +> 
: . . e 
ete), oso tease © a 
‘ett wer i or So 
- ox ae 
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Agra. Im Grabmal de 
Agra. Dans le mausol 


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Akbars Grab in Sikandra bei Agra 


Le tombeau d’Akbar 4 Sicandra 


192 


Akbar’s tomb in Sikandra near Agra 


La tomba di Akbar a Sikandra presso Agra 


[eqiig Brey [op VseQ “TaHIg indyoie gy Teqiig efey np uosteyy WyIG inodyeaiey 
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193 


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atehpur Sikri. Central pillar in the Diwan-i-Khas 


Rr 


Mittelpfeiler im Diwan-i-Khas 


Sikri. 


Fatehpur 


Fatehpur Sikri. Pilastro centrale nel Diwan-i-Khas 


al du Diwan-i-Khas 


Pilier centr 


Fatehpour Sikri. 


194 


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Fatehpur Sikri. Inneres der Jama Masjid Fatehpur Sikri. Interior of the Jama Masjid 


Fatehpour Sikri. Intérieur de la Djama Masdjid Fatehpur Sikri. Interno della Jama Mascid 


195 


A Fas 


Fatehpur Sikri. Im heutigen Dorf. In der Héhe Fatehpur Sikri. The modern village. On the height 


das Triumphtor Baland Darwaza the Triumphal Gate Baland Darwaza 
Fatehpour Sikri. Dans le village actuel. Sur la Fatehpur Sikri. Nel villaggio moderno 
hauteur, la porte triomphale (Baland Darwaza) (in alto l’arco di trionfo Baland Darwaza) 


196 


Ee ae a 


OE REE AIC 


he aa paler mite 


ab Silt pcRY 5 Neale toe hea ioe OS As SES 


aouene 


Hote 


The Delhi Gate of the fort 


Yelhi. 


8 


Delhi. Das Delhi-Tor des Forts 


Delhi, La porta di Delhi della fortezza 


Delhi. Fort; la porte de Delhi 


197 


SS 4 Peer 


* 


Delhi- Fort. Thronnische im Diwan-i-Am Delhi Fort. Throne dais in the Diwan-i-Am 


Fort de Delhi. Le dais du tréne dans le Fortezza di Delhi. Baldacchino del trono 
Diwan-i-Am nel Diwan-i-Am 


198 


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farble window in the 


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Delhi Fort. 


al 


Delhi- Fort. Marmorfenster im Khas Mah 


stra di marmo nel 


Fine 


Delhi. 


ortezza di 


F 


Fenétre de marbre 


dans le Khas Mahal 


Fort de Delhi. 


s Mahal 


Kha 


199 


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200 


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202 


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203 


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204 


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205 


Alt-Delhi. Der Siegesturm Kutb Minar Old Delhi. The Victory Tower of Kutb Minar 


Vieux Delhi. Colonne de la Victoire, Delhi Vecchia. La torre della Vittoria 
dite Kutb Minar detta Kutb Minar 


206 


Alt -Delhi. Die eiserne Siiule in der Moschee 


Kuwwat-ul-Islam,dahinter das Kutb Minar 


‘ 


Vieux Delhi. La colonne de fer dans la mosquée 
de Kowwat-ul-Islam; 4 l’arriére-plan, le Kutb Minar 


207 


Old Delhi. The iron column in the Kuwwat-ul-Islam 
Mosque; behind is the Kutb Minar 


Delhi Vecchia. La colonna di ferro nella moschea 
di Kuwwat-ul-Islam; nello sfondo il Kutb Minar 


| | i 
ie 


Brindaban. 


Brindaban. 


Gobind Deo Tempel 
Temple de Gobind Deo 


208 


Brindaban. Gobind Deo Temple 
Brindaban. Tempio di Gobind Deo 


ank 


Gobardhan. At the t 


ich 


Gobardhan. Am Te 


iva dello stagno 


ulla r 


S 


dhan. 


Gobar 


ssin 


a 


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Gobardhan. Au bor 


209 


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210 


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212 


213 


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The Palace of De 


Der Palast von Dig 


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Le palais de Dig 


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214 


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215 


Dyers in a Jaipur street 


Farber in einer Strasse von Jaipur 


Tintori in una via di Jaipur 


jaipour 


Teinturiers dans une rue de D 


Jaipur. Palast der Winde 


Djaipour. Palais des Vents 


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Jaipur. Palace of the Winds 


Jaipur. Palazzo dei Venti 


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Jaipur. Gebaiude im Vorhof des Palastes Jaipur. Building in the portico of the palace 


Djaipour. Edifice dans la premiére cour du palais Jaipur. Edificio nell’ atrio del palazzo 


OAT 


Jaipur. Gnomon im Observatorium des Jai Singh 


Djaipour. Gnomon de l’observatoire de Djai Singh 


218 


Jaipur. Gnomon in the Jai Singh Observatory 


Jaipur. Gnomon nell’osservatorio di Jaisingh 


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stmouo1jsy ‘indrer 


219 


Jaipur. Alter Rajpute Jaipur. Old Rajput _ 


Djaipour. Vieux Radjpoute Jaipur. Vecchio Ragput 


eae 


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Jaipur. Knabe mit Gefiss 


Djaipour. Jeune gargon tenant un récipient 


221 


Boy with vessel 


Jaipur. Ragazzo con recipiente 


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Strasse in Amber Street in Amber 


Rue & Amber Una via di Amber 


222 


[el 


Sie 2 


Amber Castle 


Schloss Amber 
Castello di Amber 


Amber. Le chateau 


223 


Amber. Pavillon des Thakurji-(Vishnu-) Tempels Amber. Pavilion on the Tharkurji (Vishnu) Temple 


Amber. Pavillon devant le temple de Thakourdiji Amber. Padiglione del tempio di Thakurji , 
( Vichnou) ; (Vishnu) ey \ 


224 


Amber. Tor zum Thakurji- Tempel Amber. Gate of the Thakurji Temple 


Amber. Porte menant au temple de Thakourdji Amber. Porta verso il tempio di Thakurji 


225 


15 


The Arhai-din-kha-Jhonpra Mosque 
Ajmir. Moschea di Arhai-din-Kha-Jhonpra 


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Ajmir. Meschee Arhai 
Mosque 


Adjmir. 


Ajmir. Fakir vor der Moschee Ajmer. Fakir in front of the Mosque 


Adjmir. Fakir devant la mosquée Ajmir. Fachiro davanti alla moschea 


227 


Ne 


Lane in Ajmer 


Gasse in Ajmir 


jmir 


In una viuzza di A 


Adjmir. Ruelle 


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Ajmir. Tor des mohammedanischen Heiligtums Ajmer. Gate of the Muhomadan Sanctuary 
Dargah Kwaja Sahib Dargah Kwaija Sahib 
Adimir. Porte devant le sanctuaire musulman de Aimir. Porta del santuario maomettano 
Dargah Kwadja Sahib di Dargah Kwaja Sahib 


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ivseg vuy oog we suoTiAvdiowseyy “sruly 


231 


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sosnoy SULIS[Ig ‘1eyysng IosneRyIes|[ig “1eyxysng 


232 


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Sy ee ee 


Pushkar. Tempel des Brahma Pushkar. Temple of Brahma 
Pushkar. Temple de Brahma Pushkar. Tempio di Brama 


234 


Pushkar. Ein Sadhu mit dem Dreizack des Shiva 


Pushkar. Un sadhou portant le trident de Siva 


235 


aii 
ai 
; 
i! 
: 


Pushkar. A Sadhu with the Shiva trident 


Pushkar. Sadht col tridente di Siva 


\. Aco eh pete oll er 


aN? ALG 


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ie 


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Chitorgarh. The Tower of Victory 


Chitorgarh. Der Siegesturm 


Chitorgarh. Torre della Vittoria 


Tchittorgarh. Tour de la victoire 


236 


ne LARA A A A 


Chitorgarh. Tower of Fame 


Chitorgarh. Ruhmesturm. 
Lower Part with Jain Figures 


Unterer Teil mit Jain-Figuren 


Tchittorgarh. Tour de la gloire. Chitorgarh. Torre della Gloria 


En bas, figures djaina (nella parte inferiore figure di Giaino) 


237 


ozze[ed a ¥Bq}10 B[[op Van, “YIVSIO}IYH ; stejed jo sjaeduey ‘yreS107;149], 
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‘ 


239 


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fh W J d 9UL Ten d 40m 


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909 UsysIT}suny Usp Jue ysvye 


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241 


16 


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goulie SNe] s0AV sojnodipey ‘mmodrepng 


UdTTe AA Uoryt yur useyndfey “mndrepy 


243 


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Udaipur. Treppe zum Jagannath-Tempel Udaipur. Steps to the Juggernaut Temple 
Oudaipour. Esealier conduisant au temple de Djagannath Udaipur. Scalinata al tempio di Jagannath 
244. ‘ 


Udaipur. Street with horsemen 


Udaipur. Strasse mit Reitern 


Oudaipour. Rue avec cavaliers Udaipur. Cavalieri nella strada 


245 


Udaipur. Strassenbankier 


Oudaipour. Banquier en plein vent 


246 


Udaipur. Street banker 


Udaipur. Banchiere all’ aperto 


Udaipur. A Rajput 


Udaipur. Ein Rajpute 


Oudaipour. Un radjpoute Udaipur. Un ragput 


QA7 


yyeuMEN, 1p ofdwo} Jep vorowreM vJOA “eAvATIC ‘NqY juno 3 qivuneNy op eydua; np e1qrvur ep puozetg “vrRMIIC ‘Noqy juopT 


e[dwoy, yyeuUIEN oy} JO SUrTIoH ofqreyy “Brvayi| ‘nqy ynoyy ih Sek  « Spedwey -qyvuWeN sop oxseproulreyy “RAvALTIG ‘nqy jUNo;L 


5 


a PS 


249 


ane ~ 
ee 


Mount Abu, Dilwara. Hall of the Adinath Temple 


Mount Abu, Dilwara. Halle des Adinath-Tempels 


Mount Abu, Dilwara. Atrio del tempio di Adinath 


Mont Abou, Dilwara. Halle du temple d’Adinath 


Se eee 


Sener owe 


4 
; 
t 
‘ 


ABE 


Mount Abu, Dilwara. Side chapel in the 


Mount Abu, Dilwara. Seitenkapelle 


Nemnath Temple 


im Nemnath-Tempel 


Mount Abu, Dilwara. Cappella laterale 


le 


era 


, 


Dilwara. Chapelle lat 


Mont Abou, 


nel tempio di Nemnath 


du temple de Nemnath 


250 


x 
‘ 


. ‘ Vy 


¥ 


— 


J 


apel in the 


Dilwara. Ceiling of a side ch 
Adinath Temple 


? 


Mount Abu 


Mount Abu, Dilwara. Decke einer Seitenkapelle 
im Adinath-Tempel 


appella 


a di una ¢e 


Dilwara. Volt 
laterale nel tempio di Adinath 


bl 


Mount Abu 


a. Plafond d’une chapelle 


érale du temple d’Adinath 


Mont Abou, Dilwar 


lat 


251 


Mount Abu. Ausblick von der Héhe des Achilgarh-Tempels 


Mont Abou. Vue prise du temple d’Atchilgarh 


252 


Mount Abu. View from the Achilgarh Temple 
Mount Abu. Vista dal sommo del tempio di Achilgarh 


a eS 


The town of Sihor in Kathiawar 


Das Stidtchen Sihor in Kathiawar 


La petite ville de Sihor dans le Kathyawar La cittadina di Sihor nel Kathiawar 


954 


eAvfunijeg Ip 9}UOW OLD"S [NS BISTUTeIS oTdue, ‘eueyrTe 


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eXelunijeg Sieg ueSI[ley wep Jne jodmoy-euler ‘vuei[eg 


hs Ase i EDS BRS NORMA ee snc RSIS. Sag Ne lin PC A aig Tee u at 


254 


- 


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vselunijeg Sieg ueStploy wep ne jodwoey-vurer 


“eUR [eg 


URE 


255 


Jain-Minch, meditierend Jain Monk in meditation — 


Moine djaina en méditation Monaco giainista in meditazione 


256 


Ahmedabad. Jain-Nonnen im neuen Jaina-Tempel Ahmedabad. Jain Nuns in the new Jaina Temple 


Ahmedabad. Monache giainiste 
nel nuovo tempio di Giaino 


Ahmedabad. Nonnes djaino 


dans le nouveau temple 


aye 


17 


Ahmedabad. Haus mit Holzschnitzerei 


Ahmedabad. Maison avec sculptures sur bois 


258 


SOE EE ls SU NT 8 


; 


Ahmedabad. House with wood-carvings 


Ahmedabad. Casa con intagli in legno 


" MP4 4 
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ay | | 


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Ahmedabad. Jama Masjid (Grosse Moschee) Ahmedabad. Jama Masjid (Great Mosque) 


Ahmedabad. Djama masdjid (Grande mosquée) Ahmedabad. Jama Mascid (grande moschea) 


259 


Age 


Re 
‘ 


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. t x se 


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Haiderabad-Sind. Fiirstengrab mit bunten 
Faience- Hinlagen 


Haiderabad-Sind. Tombeau princier avec 


revétements de faiences multicolores 


260 


Hyderabad-Sind. Princely Tomb with many-coloured 2 
porcelain inlaids “ie aan 


Haiderabad-Sind. Tomba di un principe 
con intarsi di maioliche colorate 


ARTSY 


att ; ; “i 
iste i 
het ee 
+4 | 


Haiderabad-Sind. Hauser mit Windfaingern Hyderabad-Sind. Houses with windeatchers 


Haiderabad-Sind. Maisons avec prises-d’air Haiderabad-Sind. Case con bocche d’aria 


261 


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a 


rape 


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uep Jol[[tVofr “purlg-peqeioeple py 


UI JOTJaMNG pulg-peqeiopleyy 


263 


YIg lap o10,p o1dure} |] “Tes}taury 


SYATG oy} Jo ofdwey, uepfoy eyy, “res}aary 


SUAS sop 10,p ajdmey, ay “1es}lwy 
syylg Joep jedmey, ouspjoy soq ‘res}uuy 


(Sar ader <2 
ee ee dee 
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264 


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sjedwaey, ueuep| 


265 


-010,p o1duie} [I osseid ojzede [jv ejonog “res}immy 


a[duay, Uepfoy oY} Ivou [ooOYSY “res}UTy 


I0,p e[dmey, np seid ‘are ured ue ofooq “res}tamy 


jodway, uouapjoy uleq opnyag ‘1es}Wy 


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eroyRy wo 


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267 


aioye] osseid arysueyeiq ip oejosney, 


e10yey] Iveu quoy, salsueyer 


aloye'] op sead ‘atysueyeiq op e9fosnryy 


a1oye'y loq sauiSueyer yeuqeiy 


268 


a1oyey] osseid rvmeleyg Ip ourpase 


13 [aU 0}0[ Ip Lolf lop 


a1oye] Ivou uoprey Ivureleyg oy} UL yULY, Sojo7] 


OUSRYS 


a1oyey op seid ‘reurepeyg ep utprel o[ suep suv}9 UN Ins SN4O"7] 


aL1oye] leq UaJIey-IVUIE;eYsg WT Yore}sojor] 


269 


Iputdjemey ossoid (spuey] peg) oormeoqna o1sSesovg 


Ipuldjemey ivou spuey peg 


Ipatdjemey op seid (spuey] peg) uorso19.p syoyyoy 


Ipuidjemevy foq (spuey] peg) iyeyospuvjsuorsosg 


270 


epIxey, @ lepny 


V[Ixey, UL suInyy 


ts 3 


ad 


* oe LE Se 


a emt 


BlIxey, B@ soutns op duvyO 


V[IXBL, UL ployueuny 


271 


Taxila. Buddha-Statue Taxila. Buddha Statue 


Taxila. Statue de Bouddha Taxila. Statua di Budda 


272 


18 


~ * Pe 


o 
» 
ca 
* 
* 
* 
* 
® 
* 
* 
” 
* 
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= 


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-. 


Peshawar. Mohammedanischer Bettelménch (Fakir) 


Peshawar. Moine mendiant mahométan (Fakir) 


93 238 24 e— 


© 


Peshawar. Muhomadan Mendicant Monk (Fakir) 


Peshawar. Monaco questuante maomettano (fachiro) 


MY fee 


Im Basar von Peshawar, Kupfer- und Messingwaren In the Peshawar Bazaar. Copper and Brass Articles 


Au bazar de Peshawar. Cuivres Nel bazar di Peshawar. Articoli di rame e di ottone 


274 


| 
| 


Im Basar von Peshawar. Bei den Tépfereien 


Au bazar de Peshawar. Poteries 


“A8* 


275 


In the Peshawar Bazaar. Pottery 


Nel bazar di Peshawar. Stoviglie 


Im Basar von Peshawar. Tuchhandler 


Au bazar de Peshawar. Drapier 


276 


gach We eg I 


a 


In the Peshawar Bazaar. Cloth dealer 


Nel bazar di Peshawar. Pannaiolo 


; 
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| 
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; 
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| 
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% 


In the Peshawar Bazaar. Old merchant 


Im Basar von Peshawar. Ein alter Handler 


Au bazar de Peshawar. Vieux marchand Nel bazar di Peshawar. Vecchio mercante 


277 


i i ee ee Se ~ —_— Pe 


LL ahs NY ey pe eg eee OO Sa 


e yuedzes Tap ISIOUI 1 oxjuoo Ne, ye s ; =e ay “quedaes ap se.1ns10Uur $9] aaxjuoo apeured un mod epysiey 
: ToljLoeds Ip s10jIpueA “O}BOIEM [op VzzeId vI]Ng “IeMLYseg — -« pUBSTB] IMN9}eIISIpPIserg ‘9yoIvM np ooeid eT] Ans IvMeYyseg VW 
aovtd joyIeM oY} UT at 3 ae ; : puestoidue . 
allq-ayeus Joy Apemei e Sutsteid 19pssnge “remvysog JONTWUESUBTYOR ule ‘1eTyNeVy “zjeldjyyrvpY wep ne ‘1emeysog 


278 


DOI 


i 


qqnd. OUBATION “IBVMLYSId 


o1jqnd UleAlioa |, ZoyO “IeMeVysod 


loqlaIyog Weg “IeMeYSsog 


279 


Ol[SVIIOSUBAOIVO “IBMRYSIT [fBIgsuBARIVD NY “IRMBYSEg 


AresuvAvIvD B UT “IVMEYSEg TeIOSUBAVIVY IOUTO UT “IBMeYSEg 


roqreyy [ep e[[Oo Te BVUBAOIVD 


ssvg iaqAyy 94} WO UeARIED 


ss 


Ieqreyy Np [oo ne sueAvre 


edioqre 


q 


y Wop june 


Jue 


MEIB 


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281 


IIGlIVeyYy [Pep Y[[Oo [e Iplayy Sop OPO WI; OLseT[ILA 
ssuq JoqAyy oy} WO SIPLIFY OY} JO OSeT[LA poljT}10,7 


Teqieyy up joo ne “py Sop 9IJH10y OSvTTLA 
ssvdioqreyy We Ipligy Jep Joc soySyseyoq 


282 


ueysluvySjy,] Inod ojynor us xnvomeys op ouvAvrey) 


Tuvyssy 0} AVAX OY} UO UBALILD JOU) UvISIULYS}Y Youu Soa\\ Wop jnv ouvaVieypoue yy 


Te eS ae ee ee ee ee a ee a ee ee eS ee eo ee ee ae Fr: Stee ee 


See ee o, 


2 


Joqreqy up worsea vy suep oSeskvg 


IOqleyy [ep e[[oo [ew o1ssSesovg 


sseg ieqAyy oy} Wo AreUsDg ssedioqivyy we yyeyospuey 


284: 


Npul ourepow otdway, ‘nue lr 


a[duiey, npury U1epoy] “Nurarle sl 


eR PRS Ee 


auzepow nopury o[duey, ‘nowureld 


jodwe,,-npulyy teurepoy] ‘numer 


285 


LS I oa 


Tal mit Reisfeldern zwischen Jammu und Kashmir Valley with Paddy Fields between Jammu and Kashmir 


Vallée et riziéres entre Djammou et Cachemire Valle con risaie fra Jammu e Kascemir 


286 


ee Mare: 


acetal yt 


Ausblick vom Banihal-Pass auf das Kashmir-Tal View from the Banihal Pass onto the Kashmir Valley 


Vue prise du col de Banihal sur la vallée de Cachemire Vista dal colle di Banihal sulla valle di Kascemir 


287 


Am Banihal- Pass On the Banihal Pass 


Au col de Banihal Al colle di Banihal 


288 


ir. Blossoming Lilies and Alley 


ilien und Allee 


Kashmir. Bliihende L 


Kashm 


Gigli in fiore e viale alberato 


Kascemir. 


ée 


Cachemire. Iris en fleurs et all 


289 


19 4 


ItMedsey fou oTeSTY 


Iimysey ul splot Appeg 


aITUIOYVD Of SULP SeIQTZIY 


IIMIYSeY UT Joppoysloy 


ae Es) ae 


A 


Shae 


=) 
o>) 
N 


ITULIOSe 


YJ [eu eyotjsni esep 


IIlWYysey Ul Ssosnoy S,1oWIe 


QITUIOyIVD o| suVp sonbijsni suosteyy 


ItM1ysey UL Iosneyuseneg 


291 


alge 


Im Liddar-Tal (Kashmir). Dorf mit Kloster In the Liddar Valley (Kashmir). Village 


in der Héhe with Monastery on the heights | 

Dans la vallée du Liddar. Village et cloitre Nella valle del Liddar (Kascemir) % 
sur la hauteur Sull’altura villaggio con convento é 

292 


Temple of Pandrenthan near Srinagar 


Tempel von Pandrenthan bei Srinagar 


Temple de Pandrenthan, prés de Srinagar | Tempio di Pandrenthan presso Srinagar 


295 


294: 


Alley near Islamabad 


Allee bei Islamabad 


All 


Viale presso Islamabad 


rons d’Islamabad 


ée aux envi 


s 


wnpeyf [op VATA BTS osvo o oTdulay, “IvseVUlIg 


IOATY WnypoyL ey} Wo sesnoy pur e[duray, “IeseVulig 


umnojeufq] Np prog nv suosiem ya o[dway, “Ieseulsg 


ssn{q-unjeyr we rosney pun jeduoy, 1eseutig 


295 


Srinagar. Boote, Hiuser und Moschee Srinagar. Boats, Houses and Mosque 


am Jhelum-Fluss on the Jhelum River 
Srinagar. Bateaux, maisons et mosquée au bord Srinagar. Barche, case e moschea sulla riva 
du Djhéloum del Jhelum 


296 


Boats on a Canal near Srinagar 


Boote auf einem Kanal bei Srinagar 


Bateaux sur un canal prés de Srinagar Barche su di un canale presso Srinagar 


297 


Hindu aus Kashmir 


Hindou du Cachemire 


298 


Hindu from Kashmir 


Indt del Kascemir 


q 
: 
’ 
| 
1 


Mohammedaner aus Kashmir 


Mahométan du Cachemire 


299 


fat ie: 


aac 


+ 


az 


Muhomadan from Kashmir 


Maomettano del Kascemir 


Im Moghul-Garten Nasim Bagh bei Srinagar 


Dans le jardin mogol de Nasim Bagh 


prés de Srinagar 


5300 


In the Moghul Garden of Nasim Bagh near Srinagar 


Nel giardino del Mogol a Nasim Bagh 
presso Srinagar 


i ay a, 


f 


— % 


ae ay 


ve t,o 


ype oe a 


— Ss re 


Be 


Oh kid Ab we Rl 


Der Moghul-Garten Shalimar Bagh bei Srinagar The Moghul Garden of Shalimar Bagh nearSrinagar 


Dans le jardin mogol de Shalimar Bagh Nel giardino del Mogol a Shalimar Bagh 


prés de Srinagar presso Srinagar 


301 


‘ VIV[VU] [Jop eueyvo VI VzZURURWO, Ul ‘[eYylUeg Ip eT]oo [WV eAv[VUITTT,| ‘ULVJUIO, a[ SuBp ‘[eYylURg op Joo ny 


svAV[CUIF] oY} VOUVISIP oY} UT ‘sseg [eylueg oy} UC eB1eqeAvpeuMly olp outog Jep uy ‘sseg-[eylueg wy 


302 


ee z : Y a ders clear ntary 10) aA ta lll A MI RE AN cy eR OO al RAN DE ete BO at aig Se! Wl 


IvSvutig osseid [eq tp ose] Ieseulig op sead ‘yeq op ov] aT 


IVSVULIG Toq 9oQ-[eq Wop jny 


IVSVUIIG Ivsu VZV] [eq Py} UC 


303 


Natesa, der tanzende Shiva 


Natesa, ou Siva dansant 


Natesa, the Dancing Shiva 


Natesa, Siva danzante 


a 
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fhe’ 


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